The Ten Penetrations

Chapter Twenty-Eight

 

 

Sutra:

…forms of spacious clarity, delightfully pure forms, forms apart from defilement, immeasurable forms, forms wondrous to behold, forms pervasively seen, forms appearing according to the time, tranquil forms, forms that abandon greed, forms of true fields of blessings, forms capable of creating peace, forms removed from fear, forms apart from foolish actions, forms of wisdom and courage, forms of unhampered physical characteristics,

forms traveling everywhere, forms with minds relying on nothing, forms created by great kindness, forms manifested by great compassion, forms of impartial transcendence, forms replete with blessings and virtues, forms according to the thoughts in the mind, forms of boundless splendid jewels, forms of brilliance from treasure troves, forms inspiring faith and delight in sentient beings, forms in which all wisdom appears, forms with happy eyes, forms foremost in the ornamentation of jewels...

Commentary:

The Bodhisattva then manifests forms of spacious clarity, forms as sheer and pure as empty space. He also manifests delightfully pure forms, joyous and lovable forms. The Bodhisattva further manifests forms apart from defilement, bodies resembling lapis lazuli. The Bodhisattva then manifests immeasurable forms. The Bodhisattva then manifests forms wondrous to behold.

The Bodhisattva then manifests forms pervasively seen. The Bodhisattva also manifests forms appearing according to the time. The Bodhisattva then manifests tranquil forms. The Bodhisattva then manifests forms that abandon greed. The Bodhisattva then manifests forms of true fields of blessings. The Bodhisattva also manifests forms capable of creating peace. The Bodhisattva then manifests forms removed from fear. The Bodhisattva then manifests forms apart from foolish actions.

The Bodhisattva also manifests forms of wisdom and courage. The Bodhisattva then manifests forms of unhampered physical characteristics. The Bodhisattva then manifests forms travelling everywhere. The Bodhisattva also manifests forms with minds relying on nothing. The Bodhisattva then manifests forms created by great kindness.

The Bodhisattva then manifests forms manifested by great compassion. The Bodhisattva also manifests forms of impartial transcendence from the three realms. The Bodhisattva then manifests forms replete with blessings and virtues and wisdom. The Bodhisattva also manifests inconceivable forms according to the thoughts in the mind. The Bodhisattva also manifests forms of boundless splendid jewels.

The Bodhisattva then manifests forms of brilliance from treasure troves. The Bodhisattva then manifests forms inspiring faith and delight in sentient beings. The Bodhisattva also manifests forms in which all wisdom appears, which is the Buddha’s body. The Bodhisattva then manifests forms with happy eyes. All sentient beings rejoice in seeing him. The Bodhisattva also manifests inconceivable and wonderful forms foremost in the ornamentation of jewels.

Sutra:

…forms without location, forms that manifest at will, forms of various spiritual powers, forms of those born in the family of Tathagatas, forms that surpass all analogies, forms pervading the Dharma Realm, forms of those to whom the masses flock seeking instruction, various forms, accomplished forms, forms of transcendence, forms of awesome deportment appropriate to those he teaches, forms that others never tire of seeing, various forms of luminous purity, forms that emanate countless webs of light, forms of an untold variety of radiance,

forms with inconceivable fragrances and light beyond the three realms, forms of solar orbs that shine with infinite brightness, forms that reveal incomparable lunar orbs, forms of immeasurable delightful flower-shaped clouds, adorned forms that produce various clouds of lotus garlands, forms of fragrant flames beyond all worlds perfuming everywhere, forms that generate all Tathagatas’ Treasury, forms with indescribable voices that fluently reveal and explain all dharmas, forms that fulfill all the practices of Universal Worthy.

Commentary:

The Bodhisattva then manifests forms without location. The Bodhisattva then manifests forms that manifest at will. The Bodhisattva then manifests forms of various spiritual powers. The Bodhisattva then manifests forms of those born in the family of Tathagatas. The Bodhisattva then manifests forms that surpass all analogies, forms pervading the Dharma Realm. The Bodhisattva then manifests forms of those to whom the masses flock seeking instruction. The Bodhisattva then manifests various forms. The Bodhisattva then manifests sentient beings’ accomplished forms. The Bodhisattva then manifests forms of transcendence from the three realms which end birth and death.

The Bodhisattva then manifests forms of awesome deportment appropriate to those he teaches. The Bodhisattva then manifests forms that others never tire of seeing. The Bodhisattva then manifests various forms of luminous purity. The Bodhisattva then manifests forms that emanate countless webs of light. The Bodhisattva then manifests forms of an untold variety of radiance. The Bodhisattva then manifests forms with inconceivable fragrances and light beyond the three realms.

The Bodhisattva then manifests forms of solar orbs that shine with infinite brightness. The Bodhisattva then manifests forms that reveal incomparable lunar orbs. The Bodhisattva then manifests forms of immeasurable delightful flower-shaped clouds. The Bodhisattva then manifests adorned forms that produce various clouds of lotus garlands.

The Bodhisattva then manifests forms of fragrant flames beyond all worlds perfuming everywhere. The Bodhisattva then manifests forms that generate all Tathagatas’ Treasury. The Bodhisattva then manifests forms with indescribable voices that fluently reveal and explain all dharmas. The Bodhisattva manifests forms that fulfill all the practices of Universal Worthy.

Sutra:

Disciples of the Buddha! The Bodhisattva Mahasattva deeply enters this formless Dharma Realm and manifests various physical bodies such as these, causing those he wishes to transform to see and to think of him. He turns the Dharma wheel for those to be transformed according to their time and according to their characteristics so that they draw close to the Bodhisattva and become enlightened. The Bodhisattva uses various spiritual powers, manifests various kinds of freedom and ease, and employs diverse abilities for those to be transformed.  

This is called a Bodhisattva Mahasattva’s eighth wisdom-based spiritual power by which he diligently practices and perfects countless physical bodies in order to take beings across.  

Commentary:

Universal Worthy Bodhisattva again called out, “All of you disciples of the Buddha!” The Bodhisattva Mahasattva, a great Bodhisattva among all Bodhisattvas, deeply enters this formless Dharma Realm mentioned earlier and manifests various physical bodies such as these, causing those he wishes to transform to see him and to think of him. Those sentient beings whom the Bodhisattva is teaching, see and are mindful of this Bodhisattva. These sentient beings always think of this Bodhisattva.

Day and night he turns the Dharma wheel for those to be transformed according to their time, according to their potentials, and according to their characteristics so that they, the sentient beings that the Bodhisattva teaches and transforms, draw close to the Bodhisattva and become enlightened.The Bodhisattva uses various spiritual powers, displays various spiritual manifestations for the sake of sentient beings he will teach and transform. He manifests various kinds of freedom and ease,exercising the practice of self-mastery for those to be transformed. And employs diverse abilities for those to be transformed, doing things that others cannot do.  

This is called a Bodhisattva Mahasattva’s eighth wisdom-based spiritual power by which he diligently practices and perfects countless physical bodies in order to take beings across.

This great Bodhisattva among Bodhisattvas is never lazy, achieving the eighth wisdom-based spiritual power of countless physical forms.

II.9. Wisdom-based Spiritual Power Regarding All Dharmas

Sutra:

Disciples of the Buddha! With the wisdom-based spiritual power of knowing all dharmas, a Bodhisattva Mahasattva knows that all dharmas are nameless, without a seed-nature, without coming or going, neither different nor similar, neither diverse nor lacking diversity, neither dual nor nondual...

Commentary:

Universal Worthy Bodhisattva again called out, “All of you disciples of the Buddha!” With the wisdom-based spiritual power of knowing all dharmas, a Bodhisattva Mahasattva knows that all dharmas are nameless. He knows that all dharmas are originally without names and without a seed-nature. They neither have a seed nor a substantive nature.The dharmas are without coming or going. Are they different? They’re neither different nor similar. Are they different? No. They’re not dissimilar either. Neither diverse nor lacking diversity, neither dual nor nondual. You say it’s two, yet it’s not two. You say it’s not two, and yet it is not one. It is neither two nor not two. Herein lies the wonder. If you understand this dharma, you will have transcended the three realms. Tonight we’ll end the lecture on neither dual nor nondual.

Now, everybody think about an answer to my question, “What is duality? What is nonduality?” You say, “How would I know? You have not told us.” I didn’t tell you how to eat, yet how did you know to eat? If you know how to eat without being told, why can’t you explain this principle without being told? The smart people know. Hence, intelligent individuals must answer this question of mine tomorrow. Whoever considers him or herself bright, be prepared. If you’re unintelligent, you don’t need to prepare. Just forget it. As far as those who are smart, I will call on you by name and ask tomorrow. If people who are dumb can answer this tomorrow, we’ll consider you one of the smart ones. So here’s an opportunity for the stupid people to become smart too.

Now let’s talk about the Shurangama Sutra. When you print the Shurangama Sutra, you need to include in every copy the Sutra of the Extinction of the Dharma translated by Guo Zhen (Heng Sure). It is very short.

Disciple: Yes.

Do include it when you print the sutra. There are many important sutras in Buddhism, but the most important sutra is the Shurangama Sutra. Wherever the Shurangama Sutra exists, the Proper Dharma resides in the world. If the Shurangama Sutra vanishes, the ending of Dharma is at hand. Therefore, all of us Buddhists must bring forward our strength, our blood, and our sweat to support and protect the Shurangama Sutra. The Sutra of the Extinction of the Dharma clearly states that, “The Shurangama Sutra will be the first to disappear during the Dharma-ending Age. Other sutras will follow and disappear.” If the Shurangama Sutra does not vanish, the Proper Dharma Age remains.

Thus, we Buddhists must guard the Shurangama Sutra with our lives, our blood and sweat, and our resolve so that the Shurangama Sutra proliferates widely, circulating to every corner, to every particle of dust, to all of space and the Dharma Realm. In that case, the Proper Dharma will shine radiantly.

Why will the Shurangama Sutra become extinct? It is because it is extremely truthful. The Shurangama Sutra is the Buddha’s true body, the Buddha’s sharira, and the Buddha’s true stupa and monastery. Since the Shurangama Sutra is so true, all the demon kings attempt to destroy the Shurangama Sutra using every means possible.

Therefore, they spread the rumor that the Shurangama Sutra is false. Why do they say that this sutra is false? It is because what the Shurangama Sutra says is extremely truthful, especially on the Four Clear and Unalterable Instructions on Purity, the twenty-five sages’ individual descriptions of perfect penetration, and the states of the fifty skandha-demons. These are all intolerable to unorthodox sects, and other demons, ghosts and goblins. Hence, some ignorant people claim that the Shurangama Sutra is false.

The principles in the Shurangama Sutra are not only accurate but reasonable. Because of the presence of this sutra, demons, ghosts and goblins have nowhere to hide. Most foolish individuals, especially dumb scholars and garbage-collecting professors, dare to casually but wrongly speculate on these sagacious words. Basing their critique on muddled thinking and partial understanding, they falsely criticize this sutra without scholarly basis or true wisdom.

We who are learning Buddhism should understand the significance here. We should promote, propagate, proclaim and explain the Shurangama Sutra everywhere we go. Why? This ensures that the Proper Dharma remains in the world. I guarantee that the Shurangama Sutra is authentic. Obviously, there’s not a problem if the Shurangama Sutra is authentic. However, if the Shurangama Sutra is inauthentic, I am willing to remain in the hells forever to pay for my misunderstanding of the Buddhadharma, mistaking falsehood for truth.

If the Shurangama Sutra is genuine, I vow that in life after life I will widely propagate the great Shurangama Dharma and its truth, constantly and everywhere. You should pay attention to this point. Some profess that the Shurangama Sutra wasn’t spoken by the Buddha, but no one else could have spoken it. No one else could have expounded the Shurangama Sutra . I hope all those ignorant people who falsely accuse the Shurangama Sutra will quickly wake up and quit creating dangerous causes that may result in the Hell of Pulling out Tongues.

Scholars or Buddhists of any country should quickly and resolutely amend their mistakes, admit their wrongs and correct them, so that all will be well. I vow that all those who see, hear and study the Shurangama Sutra will quickly realize Buddhahood.

Are there any other questions? Say it. Whoever has seen anything can talk about what they’ve seen. Guo Tong, did you see the hells?

Guo Tong: Master, I saw a person, one person, that person seems to be in the hell.

Venerable Master: Yeah, you saw. Was it me? Who was it?

Guo Tong: No …

Venerable Master: Which professor? Which scholar?

Guo Tong: I don’t know.

Venerable Master: Which one?

Guo Tong: Don’t know.

Venerable Master: Not Guo You, right?

Guo Tong: No.

Venerable Master: No. Then who is it?

Guo Tong: It was a person who seemed to be in a cooking pot.

Venerable Master: How do you know that it wasn’t me?…What else did you see?

Guo Tong :…Lots of lights.

Venerable Master: Lots of lights?

Guo Tong: During the sutra lectures, sometimes there are white lights, sometimes golden lights…

Venerable Master: Any black light?

Guo Tong: No.

Venerable Master: No!? Anybody else see anything? Guo Tuo, what’s up? Not awake yet?

[Editor’s note: Someone asked a question about a person who claims to be a teacher.]

Venerable Master: In the future when you encounter these states, don’t be moved. He tells you to bow, you don’t need to bow. You don’t need to be moved by anything that he tells you to do. You must be in the state of unmoving suchness. If he’s a Bodhisattva, he won’t tell you to bow to him. If he’s your teacher, he won’t tell you to bow to him. I am a foolish teacher, yet I have never told any of you to bow to me.

Did I ever say, “You disciples should genuflect nine times and bow thrice to me?” Have I ordered you to respect me? I’ve never told you to do such things. From this, you know that those who tell you to bow are trying to disturb you, preventing you from reaching Samadhi. He wants you to follow him. Genuine practitioners don’t like people bowing to them because if you have no merit and virtue and others bow to you, you can’t handle it. By letting people bow to you, you use up some of your merit and virtue if you have any.

That’s why I don’t tell you to bow to me. I have you bow to each other. You bow to each other haphazardly. You bow to him; he bows to you. You bow away his merit while he returns it with his bow. Is that a good idea? As a teacher, I don’t tell others to bow to me. I don’t beat you for the times when you do want to bow to me either though. With me, it’s up to you, because everything is okay.

[Editor’s note: A monastic disciple offered an explanation in response to the Master’s question about duality and nonduality.]

Venerable Master: You spoke well, but you have discussed neither duality nor nonduality. You talked about how true emptiness does not obstruct wondrous existence, and wondrous existence does not obstruct true emptiness. This is correct, but, true emptiness and wondrous existence still falls within relativism. The Middle Way is beyond relative duality. If you have understood the meaning, you know that is where nothing exists. The Middle Way is neither dual nor nondual.

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