The Ten Penetrations

Chapter Twenty-Eight

 

 

Sutra:

[…all dharmas are]...without self-existence, incomparable, neither arising nor ceasing, neither in motion nor destructible, neither solid nor void, neither of one characteristic nor without characteristics, neither nonexistent nor existent, neither dharma nor nondharma, neither compliant with worldly conventions nor not compliant with worldly conventions, neither karma nor not karma, neither retribution nor an absence of retribution, neither conditioned nor unconditioned,

neither truth in the primary sense nor not truth in the primary sense, neither the Path nor not the Path, neither transcending nor nontranscending, neither quantifiable nor nonquantifiable, neither of this world nor world-transcendent, neither arising from causes nor not arising from causes, neither determinate nor indeterminate, neither realized nor unrealized, neither emergent nor nonemergent, neither differentiated nor undifferentiated, neither reasonable nor unreasonable.  

This Bodhisattva does not grasp at mundane truth, does not dwell in truth in the primary sense, does not differentiate among dharmas, does not establish words, complies with the nature of quiescence, and does not forsake any vows. Because he perceives the principles and understands the Dharma, he can spread clouds of Dharma and send down a shower of Dharma rain.  

Although he knows that the ultimate reality is beyond words, he nevertheless applies boundless eloquence and expedients to sequentially explain it according to the Dharma and principles. Because he has skillfully mastered all dharmas, words and oratory, and he has purified his immense kindness and compassion, he creates words for dharmas that are beyond words, which correspond to, rather than contradict, the Dharma and principles. He explains that all dharmas arise from conditions.  

Although he engages in speech, he has no attachments. With his boundless eloquence, he proclaims all dharmas. He distinguishes, establishes, instructs, and guides to ensure that the nature of all dharmas is totally evident, severing all beings’ webs of doubt so that they become pure.  

Commentary:

Dharmas are not fixed, so they are said to be neither dual nor nondual. They are also without self-existence, incomparable. Dharmas also have no self and no comparison. Dharmas are neither arising nor ceasing, neither in motion nor destructible; they are unmoving and indestructible, neither solid nor void, neither of one characteristic nor without characteristics, neither nonexistent nor existent. They are not necessarily nonexistent and not necessarily in existence.

Neither dharma nor nondharma. There’s not a single dharma to be acquired. If dharmas should be relinquished, how much the more should nondharmas. Dharmas are neither compliant with worldly conventions nor not compliant with worldly conventions, neither retribution nor an absence of retribution, neither conditioned nor nonconditioned, neither truth in the primary sense nor not truth in the primary sense. You can’t say it’s not number one either. Neither the Path nor not the Path. There’s not really a Path.

Neither transcending nor nontranscending. It’s not definite. Neither quantifiable nor unquantifiable. It’s beyond words. Dharmas are neither of this world nor world-transcendent,neither arising from causes nor not arising from causes, neither determinate nor indeterminate, neither realized nor unrealized. The ultimate dharma is here in the Middle Way. Neither emergent nor nonemergent, neither differentiated nor undifferentiated. Seeking through discrimination is consciousness; not discriminating is wisdom. The Middle is neither reasonable nor unreasonable.  

This Bodhisattva does not grasp at mundane truth, does not follow mundane principles, anddoes not dwell in truth in the primary sense. He does not differentiate among dharmas, does not establish words, complies with the nature of quiescence, and does not forsake any Bodhisattva vows. Because he perceives the principles and understands the Dharma, recognizing theorigin of all dharmas, he can spread great clouds of Dharma and send down a shower of Dharma rain.  

Although he knows that the ultimate reality is without characteristics and beyond words, being ineffable, he nevertheless applies boundless eloquence and expedients to sequentially explain it for sentient beings according to the Dharma and principles. Because he has skillfully mastered all dharmas, words and oratory, and he has purified his vows of immense kindness and compassion, he creates words for dharmas, phenomenal methods of practice, that are beyond words, which correspond to, rather than contradict, the Dharma and principles. For the sake of sentient beings, he explains that all dharmas arise from conditions.

Although he engages in speech, he has no attachments. Although he verbalizes these manifold dharmas with his limitless eloquence, he has no attachments. With his boundless eloquence, he proclaims all dharmas. He distinguishes all dharmas, establishes all dharmas, instructs, and guides with regard to all dharmas to ensure that the nature of all dharmas is totally evident, severing all beings’ webs of doubt so that they return to their fundamental origin, the pure and clear self-nature, and become pure.

Sutra:

Although he gathers in sentient beings, he does not lose touch with ultimate reality, becomes irreversible in the practice of nonduality, and always expounds practices for entering nonobstruction. By means of myriad wondrous sounds, he never misses an opportunity to send down a universal rain of Dharma that accords with the minds of sentient beings.

This is called a Bodhisattva Mahasattva’s ninth wisdom-based spiritual power regarding all dharmas.

Commentary:

Although all Buddhist work is illusory to him, he nonethelessteaches and gathers in sentient beings, and he does not lose touch with the essence of reality. He becomes irreversible in the practice of nonduality.Henever retreats from or turns against the nondual dharma-practice, which is the principle of reality. And he always expounds practices for entering astate ofperfect interpenetration and nonobstruction. By means of myriad wondrous sounds, he never misses an opportunity to send down a universal rain of Dharma that accords with the minds of sentient beings. At just the right time, he speaks the perfect and unobstructed dharma door with various wondrous voices. When it’s time to speak Dharma, he does so.

This is called a Bodhisattva Mahasattva’s ninth wisdom-based spiritual power regarding all dharmas.

II.10. Wisdom-based Spiritual Power of Entering the Samadhi of the Extinction of All Dharmas

Sutra:

Disciples of the Buddha! With the wisdom-based spiritual power of the Samadhi of extinction of all dharmas, a Bodhisattva Mahasattva in thought after thought enters the Samadhi of extinction of all dharmas yet does not retreat from the Bodhisattva Path, abandon the work of a Bodhisattva, or relinquish the heart of great kindness and compassion. He practices the paramitas without rest and tirelessly contemplates all Buddhalands. He does not relinquish the vows of saving sentient beings nor does he cease the work of turning the Dharma wheel.

Commentary:

Disciples of the Buddha! Universal Worthy Bodhisattva again called out, “All of you disciples of the Buddha With the wisdom-based spiritual power of the Samadhi of extinction of all dharmas, a Bodhisattva Mahasattva in thought after thought enters the Samadhi of extinction of all dharmas yet does not retreat from the Bodhisattva Path, abandon the work of a Bodhisattva, or relinquish the heart of great kindness and compassion. He practices the paramitas without rest. He never rests and tirelessly contemplates all Buddhalands. He does not relinquish the vows of saving sentient beings nor does he cease the intention to support t he work of turning the Dharma wheel.

Sutra:

He does not abandon the work of teaching sentient beings nor does he renounce the practice of making offerings to all Buddhas. He does not renounce entry into the self-mastery of all dharmas nor does he renounce constantly seeing all Buddhas or constantly listening to all dharmas.  

Knowing that all dharmas are equal and unimpeded, he effortlessly realizes all of the Buddhadharma and perfects all of his supreme vows. He comprehends the differences among all lands, enters the Buddhas’ seed-nature, and arrives at the other shore. In every world, he learns all dharmas, apprehending that dharmas are without characteristics. He knows that all dharmas arise from conditions and are without a substance or nature; nevertheless, he expediently explains them according to worldly conventions. Though his mind does not dwell upon any dharma, nevertheless, as an expedient he explains various dharmas according to sentient beings’ dispositions and desires.

Commentary:

Although he is always in a state of concentration, abiding in Samadhi, hedoes not abandon the work ofteaching and transforming sentient beings nor does he renounce the practice of making offerings to all Buddhas. He constantly and pervasively practices the dharma door of making offerings to all Buddhas.

The Bodhisattva does not renounce entry into the self-mastery of all dharmas nor does he renounce constantly seeing all Buddhas or constantly listening to all dharmas. The Bodhisattva sincerely wishes to see the Buddhas all the time. Why does the Bodhisattva wish to see the Buddhas all the time? So that he can always hear all dharmas. Knowing that all dharmas are equal and unimpeded, unobstructedly perfect, spontaneously at ease at all times, he effortlessly realizes all of the Buddhadharma and perfects all of his supreme vows.

He comprehends the differences among all Buddhalands—the distinct states or realms within them, enters the Buddhas’ seed-nature, that is, he certifies to the Buddha nature, and arrives at the other shore of all Buddhas. In every world, he learns all dharmas, apprehending that dharmas are without characteristics. Heunderstands that dharmas have no substance or characteristics. Heknows that all dharmas arise from conditions. A Bodhisattva knows that all dharmas are born from conditions. Without conditions, there are no dharmas. And dharmas are without a substance or nature; nevertheless, he expediently explains them according to worldly conventions.  

Though his mind does not dwell upon any dharma and the Bodhisattva has no attachment to dharmas and does not abide in any dharma, nevertheless, as an expedient he explains various dharmas according to sentient beings’ dispositions and desires. He uses skillful expedients to speak all kinds of dharma for sentient beings according to their temperaments and preferences.

Sutra:

When this Bodhisattva abides in Samadhi, he may stay for one eon, a hundred eons, a thousand eons, a million eons, a hundred million eons, a billion eons, a hundred billion eons, a million nayuta eons, a hundred million nayuta eons, a billion nayuta eons, a hundred billion nayuta eons, countless eons, measureless eons, even ineffably ineffable eons if he wishes.

When a Bodhisattva enters this Samadhi of extinction of all dharmas, he may pass through that many eons, yet his body does not disintegrate, waste away, or change. He is neither visible nor invisible. He does not pass away, decay, tire out, or become lax; his endurance is inexhaustible. Although he makes no effort within existence or nonexistence, he accomplishes all the deeds of a Bodhisattva. That is to say, he never abandons sentient beings. He never misses an opportunity to teach and discipline them. He ensures that they grow in all aspects of the Buddhadharma and perfect all the practices of a Bodhisattva.

Commentary:

When this Bodhisattva abides in the Samadhi of extinction, he may stay for however long, depending on his preferences. Depending on what pleases him, a Bodhisattva may remain in Samadhi for a long time if he so wishes, or a short time if he so wishes. Depending on what pleases him, he may stay in Samadhifor one eon, a hundred eons, a thousand eons, a million eons, a hundred million eons, a billion eons, a hundred billion eons, a million nayuta eons, a hundred million nayuta eons, a billion nayuta eons, a hundred billion nayuta eons, countless eons, measureless eons, even ineffably ineffable eons if he wishes and as he chooses.

When a Bodhisattva enters this Samadhi of extinction of all dharmas, when he enters this type of Samadhi, he may pass through that many eons, yet his body does not disintegrate, waste away. Despite such a long time, the Bodhisattva’s body does not decay, crumble, become emaciated, or change in its appearance.Most sentient beings may or may not see a Bodhisattva’s form because he is neither visible nor invisible. He does not pass away, decay, tire out, or become lax while in Samadhi for such a long time; the time period of his endurance is inexhaustible.

Although he makes no effort within existence or nonexistence, because he has already transcended existence and nonexistence, he accomplishes all the deeds of a Bodhisattva. He achieves all the six paramitas and myriad practices of Bodhisattvas. That is to say, he never abandons sentient beings. He always accompanies sentient beings. He never misses an opportunity to teach and discipline them, always teaching them at just the right moment. He ensures that they, sentient beings, grow in all aspects of the Buddhadharma and perfect all the practices of a Bodhisattva, thereby realizing a perfect,carefree and unobstructed state of being.

Sutra:

He utilizes his miraculous powers of spiritual transformation to benefit all sentient beings without ever pausing to rest. For example, he manifests everywhere like light and shadows yet remains still and quiet in Samadhi.  

This is called a Bodhisattva Mahasattva’s tenth wisdom-based spiritual power of entering the Samadhi of the extinction of all dharmas.

Commentary:

He utilizes his miraculous powers of spiritual transformation to benefit all sentient beings without ever pausing to rest. A Bodhisattva teaches and transforms all sentient beings all the time, never resting for a moment. For example, he manifests everywhere like the light of the sun and shadows that are cast yet remains still and quiet in Samadhi. Like rays of light and their shadows, a Bodhisattva universally illumines everything. At the same time, the Bodhisattva stays in Samadhi, unmoved and quiescent.  

This is called a Bodhisattva Mahasattva’s tenth wisdom-based spiritual power of entering the Samadhi of the extinction of all dharmas.

Praise of the Excellent Functions

Sutra:

Disciples of the Buddha! A Bodhisattva Mahasattva abiding in these ten kinds of spiritual powers is inconceivable to any heavenly being, inconceivable to any sentient being, any Hearer, any Solitarily Enlightened Sage, and the rest of the Bodhisattvas. None of them can conceptualize his state. This Bodhisattva’s body karma is inconceivable, his speech karma is inconceivable, his mental karma is inconceivable, his self-mastery within Samadhi is inconceivable, and his states of wisdom are inconceivable. Other than Buddhas and the Bodhisattvas who have attained this spiritual power, no one else can tell, extol and praise the merit and virtue of this Bodhisattva.

Commentary:

“All of you disciples of the Buddha!” Universal Worthy Bodhisattva exclaims. A Bodhisattva Mahasattva, a great Bodhisattva among all Bodhisattvas, out of wisdom abiding in these ten kinds of spiritual powersis inconceivable to any heavenly being. No heavenly being can think about or describe this Bodhisattva in words. He is inconceivable to any sentient being, who cannot understand him through words or ideas, any Hearer, or those of the Two Vehicles, any Solitarily Enlightened Sage, or Pratyekabuddha, and the rest of the Bodhisattvas who have not yet attained this Samadhi.

None of them can conceptualize his state. Sentient beings such as these cannot conceive of this Bodhisattva. This Bodhisattva’s body karma is inconceivable. Regardless of whether we are intelligent or stupid, wesentient beings don’t know the Bodhisattva’s body karma. We shouldn’t dare to judge or guess the Bodhisattva’s state. The Bodhisattva’s states are inconceivable. His speech karma is inconceivable. The Bodhisattva’s words are inconceivable. His mental karma is inconceivable. His thinking is also inconceivable. His self-mastery within Samadhi is inconceivable. He is carefree within Samadhi, which is inconceivable, and his states of wisdom are inconceivable. Other than Buddhas and the Bodhisattvas who have attained this kind of Samadhi, spiritual power, and wisdom, no one else can tell, extol and praise the merit and virtue of this Bodhisattva. For these reasons they do not know his state.

Conclusion and Description of Attainments

Sutra:

Disciples of the Buddha! These are the ten spiritual powers of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in these spiritual powers, then he attains all the unobstructed wisdom-based spiritual powers of the three periods of time.

Commentary:

All of you disciples of the Buddha! These are the ten wisdom-based spiritual powers of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva, a great Bodhisattva among all Bodhisattvas, abides in these ten spiritual powers, then he attains all the unobstructed wisdom-based spiritual powers of the three periods of time. That is, this Bodhisattva attains the perfect and unhindered wisdom-based spiritual powers of all Buddhas of the past, present and future, which he can use to teach all sentient beings.  

Venerable Master: Any questions?

Disciple: My questions are related to the Sutra on the Extinction of the Dharma. When I read the sutra, I thought it said that when the Dharma disappears, things are terrible and people are terrible. It takes a long time for the Dharma to reappear, tens of thousands of eons. But in the meantime, before the Buddhadharma appears, people are getting better and better. When people reach their peak of getting better, then things start to go bad again. When they go bad again, the Buddhadharma appears in the world and Maitreya will come.

My questions are: 1) Is it the case that the Buddhadharma arises due to people’s need for it because things are going bad? 2) How do they know [to get better at the bottom of cycle] when the Buddha is not there?

Venerable Master: Bring the sutra to me and let me have a look. You need to read it aloud to me. Perhaps you didn’t even understand the sutra text and its grammar at all. When you speak, you have to base yourself on the sutra texts. I’ve read the sutra before, and it’s different from what you have said. How was this text translated into English?

Disciple: I only read the English, and I interpreted it that way.

Venerable Master: You read the English. You should read the Chinese first then the English, then speak based on the text. If you just pull words out of thin air, I don’t know whether you’re speaking accurately or not. Perhaps you’re using your own rendition of the meaning, which might be different from the original.

Disciple: My question is based on my rendition of the meaning.

Venerable Master: You may have misconstrued or misunderstood the meaning. Your question pertains to the point in the sutra that discusses how when the Dharma becomes extinct and when the human life span is ten years, people will have a change of heart and the life span will again increase. This is the fate of the universe. Despite the absence of the Buddhadharma, when negativity reaches an extreme, things will improve bit by bit. Now things are deteriorating bit by bit, just like yin and yang, day and night. Day and night quickly alternate. When the day has gone, dusk falls. When night ends, dawn arrives. The Buddhadharma is the same way. When it prospers to the extreme, it will then start to decline. When it declines to the extreme, it will again prosper. Whether there is a Buddha or not, there is a certain type of energy in the Dharma Realm. In geomancy, don’t they also talk about energy? There is the same energy governing fate.

Hence, whether there’s a Buddha or not, if the point has come where the world is destined to prosper, it will. If the world is supposed to deteriorate, it will. It’s not that one individual caused its decline or prosperity. It’s everybody. With sleep, for instance, you’ll wake up after you’ve slept enough. Suppose now you are about to fall asleep; this is the period called “things decaying.” This period continues and reaches a certain point when people will all wake up. They will say, “Ah, we understand that we should strive toward the good again.” That is the way the world works. So what about countries? If the Buddhadharma thrives in one country, it declines in another country. Or if it declines in this country, then it will prosper again after a period of time. This is a continual cycle, without beginning or end.

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