Episode 733 – Bodhisattvas Play Freely Within Spiritual Powers
>> Bodhisattvas play freely within the wondrous application, subduing all demon armies inside the mirror. They realize the Bodhi within the dream. Within this illusive and empty existence, they are able to truly play. They are successful in seeking the Buddha’s Way while transforming sentient beings. They purify the Buddha-lands with wondrous application.
>> “In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. （、淨佛國土、成就眾生，心不喜樂）” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> As for the Bodhisattva Way: These are the 37 Practices to Enlightenment. The Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are all important spiritual nourishment for the practice of the Path.
>> These 37 Practices to Enlightenment are practiced along with the Six Paramitas and the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct, collaborative work.
>> The spiritual practice of the Bodhisattvas is different from the practice of the Hearers and this is the reason Two Vehicle practitioners feel no joy in their hearts for the practice of the Great Vehicle or for going among the people.
>> Playing freely with spiritual powers: This is the teaching of the Eight Aspects of Attaining Enlightenment, and refers to the spiritual powers belonging to all Bodhisattvas at the first ground or above.
>> Spiritual refers to the mind. It is said a tranquil mind reflects all things. Remembrance of past lives, as well as all kinds of clear discernment, derive from the power of Samadhi. As they do not have obstructions, they are known as spiritual powers.
>> All Buddhas and Bodhisattvas save sentient beings out of compassion and treat what they do as playing.
>> Venerable Sakyamuni used the Eight Aspects of Attaining Enlightenment to play freely while transforming others: 1. The descent from Tusita heaven. 2. Entry into his mother’s womb. 3. Birth in the human world. 4. Leaving the lay life. 5. His period of ascetic practice. 6. His attainment of enlightenment. 7. The turning of the Dharma-wheel. 8. Entering into Parinirvana.
>> Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings while having fun and enjoying themselves. Thus it says that they play freely.
>> One who plays: It means one who is free and at ease, without any hindrances.
>> The Buddhas and Bodhisattvas use their spiritual power to captivate and transform sentient beings. They can come and go without hindrance, with freedom and ease.
“Bodhisattvas play freely within the wondrous application, subduing all demon armies inside the mirror.
They realize the Bodhi within the dream.
Within this illusive and empty existence, they are able to truly play. They are successful in seeking the Buddha’s Way while transforming sentient beings.
They purify the Buddha-lands with wondrous application.”
In life, when it comes to spiritual practice, we must make an effort to be mindful. Since we have developed Bodhicitta, we need to walk the Bodhisattva-path. As we must faithfully accept [the Dharma], we must have deep faith. As we begin this journey, we must not be afraid of the long road ahead. We should just fulfill our basic responsibilities and do what we are supposed to do. So, there is no need to calculate how long this will take. We just need to form the aspiration to walk the Bodhisattva-path, then do this in life after life.
With a true Bodhisattva-mind, [those vows] are deep and firm in our hearts. Then in our future lifetimes, wherever there are sentient beings, we will manifest to transform them no matter how hard it is, even if it means going into the hell, hungry ghost or animal realm. This is to say nothing of playing in the human realm, having a mindset of playing freely in this world or in the other realms of sentient beings, within the wondrous application.
Sometimes, people say, “Isn’t everything empty? If you engage in spiritual practice and strive to transform others, just what do those people have to do with you? They are like the demon armies inside the mirror.” Actually, are these demon armies outside or inside? Doesn’t this call to mind another story? There was a dog in a room with multiple mirrors. When he ran between those mirrors, he suddenly saw that there were many dogs. Sensing these dogs were not friendly, he continued barking at them and kept turning around in circles. As he turned, he felt that those dogs were more vicious than him. He answered viciousness with more viciousness, so he continued barking at them. This dog kept barking and turning, in order to subdue the dogs he saw in the mirrors. However, though he tried to subdue them, in the end, he died from exhaustion.
This is a parable for subduing the demon armies inside the mirror. In fact, the demon armies we see inside the mirror are not found in our surroundings, they are in our minds. If a dog comes in, the mirrors reflect the dog, if a tiger the tiger, if a cat the cat, if a person the person and if a Buddha the Buddha. They [reflect] the conditions that appear, No matter the phenomena, the causes and conditons, these mirrors are fundamentally empty. They are clear, bright and empty. It is because of us, because our own ignorance and our own afflictions are reflected in the mirrors, that things become so difficult for us.
So, when we aspire to walk the Bodhisattva-path, our resolve must be firm. External conditions are so complicated; is our resolve strong enough to overcome those complicated conditions? This is a test of our spiritual cultivation. Our life is like a dream; if we engage in spiritual practice in our dreams, when we wake up we will feel very happy. If we engage in spiritual practice even in our dreams, our dream state will also be very wonderful. This life is like a long dream. This life is like a play on stage.
Our short and temporary lives are simply like dreams that last a long time. Some people have nightmares and experience many bad dreams. People who can actually have good dreams, like dreams about spiritual practice, are probably very few in number. If we can understand and realize [the Dharma], we can more deeply experience the Buddha’s teaching of how all things are merely temporary unions, temporary unions of causes and conditions. With the convergence of causes and conditions, we have this short and temporary life. Our individual karmic conditions together make up a very complicated world. In the end, they are all ultimately empty. People who can see through these things recognize that all things are temporary unions, so they feel no need to be greedy and to create so much karma.
As we constantly mention, the bigger a business, the more karma it creates and the greater the damage it causes to the planet. This is why there are so many disasters nowadays. Many of them were created without our awareness. The damages we have caused are real, while the wealth we gain is illusory. No matter how much money we have, it is all deposited in a bank; we cannot carry it all with us or use it to adorn ourselves, no. So, “Fighting for empty things, we attain emptiness.” No matter how we fight for it, it will not last. What we are left with is emptiness, but the damage we cause the planet is real. This creates karma.
“We cannot take anything with us when we die; only our karma follows us to our next life.” Bodhisattvas understand this. Because they have attained the principles and have understood them, they do not just eliminate their own afflictions and all their desirous thoughts about the world; they have realized that everything is illusory, a convergence of things that are empty in nature. Thus, from the Small Vehicle, they have already passed through the Middle Vehicle and penetrated the Great Vehicle Dharma. They have already thoroughly understood “illusive and empty existence.” So, the Buddha’s mission in teaching [all beings] has been shouldered by Bodhisattvas. This is “shouldering the Tathagata’s family business.” They have taken on this responsibility and “are able to truly play.” With a genuine heart, they play effortlessly in this world and through all the realms of sentient beings. This is the mindset of Bodhisattvas.
With this genuine heart, they play effortlessly in this world; they play in this space and among sentient beings. They do this to be “successful in seeking the Buddha’s Way while transforming sentient beings.” They remain constantly immersed in the Dharma, so their playing in this world helps them realize its principles. Everyone is a sutra through which we verify the Buddha-Dharma. Illusiveness, emptiness, impermanence, suffering, being without self, etc. are all principles we can realize by interacting with people. Afterwards, as they become more solid and more grounded in our minds, we will aspire to transform sentient beings.
So we said, “They purify the Buddha-lands with wondrous application.” This is how we shoulder the Tathagata’s family business. “For Buddha’s teachings, for sentient beings.” It is for the sake of sentient beings that we spread the Dharma. It is for their sake that we use the Buddha-Dharma to purify people’s hearts.
We must be able to deal with external conditions. When the demons in our minds converge with external conditions, we create more karma. Once we understand [the Dharma], we realize that this mirror has always been clear; the trouble [we see reflected] is created by us. If we are clear on this principle, no matter how short and temporary our life is, we will be very willing to dream this Bodhi-dream.
When it comes to life, as we walk through this world, no matter how brief our time is, we must seize every moment and sustain it forever. This requires mindfulness. All things in the world are “a convergence of the illusive and empty.” We must make use of “wondrous existence.” With the Dharma of “wondrous existence,” we can truly play freely in this world. We must form great aspirations and make great vows; only then will we be “seeking the Buddha’s Way while transforming sentient beings.” By diligently seeking the path to Buddhahood and tirelessly transforming sentient beings, we take responsibility for [passing on] the Buddha-Dharma in this world. Thus, “[We] purify the Buddha-lands with wondrous application.”
“In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. （、淨佛國土、成就眾生，心不喜樂）”
The previous sutra passage mentions how the World-Honored One had already expounded the Dharma for a long time. In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. The World-Honored One had taught for a long time, for more than 40 years. By the time He gave the Lotus teachings, more than 40 years had passed. As we mentioned yesterday, His disciples had followed Him and listened to these teachings over this long period of time. So Subhuti, “foremost in understanding emptiness,” Wisdom-life Subhuti, frankly expressed on behalf of everyone present the thoughts that were in their minds. He repented that in the past, he was unable to comprehend the Buddha’s intent.
The Buddha had been expounding the Dharma for a very long time. These disciples had always been present, but they had become very tired. They were physically tired “[They] only contemplated” means what they had heard, understood and realized was only “emptiness, non-appearance, non-contrivance.” These were the Vaipulya and Prajna teachings, which helped them understand how to eliminate afflictions and understand that all things in the world are temporary unions of causes and conditions. This was the extent of what they knew.
The passage continues, stating, “As for the Bodhisattva Way of playing freely within spiritual powers….（、淨佛國土、成就眾生，心不喜樂）”
What exactly is the Bodhisattva Way? To learn to be like Bodhisattvas, we must also go from the superficial to the profound, starting with our initial aspiration. What is the Dharma we need to learn upon forming our initial aspiration? We need to begin with the 37 Practices to Enlightenment
As for the Bodhisattva Way: These are the 37 Practices to Enlightenment. The Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are all important spiritual nourishment for the practice of the Path.
These are the 37 Practices to Enlightenment; everyone should know them by now. The Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power are called the “three Fours.” These are three groups of four, so they are the three Fours. The “two Fives” are the Five Spiritual Roots and the Five Powers. These are the two groups of five. Next are the “Seven and Eight.” The “Seven and Eight” are the Seven Factors of Bodhi and the Eightfold Noble Path. These are the three Fours, the two Fives, the Seven and Eight. What are the Fourfold Mindfulness? “Contemplate the body as impure”; you can all recite them. The Four Right Efforts and the Four Bases of Fulfilling Power are the foundation for our spiritual practice. The Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are also part of the foundation for our spiritual practice. This is all the most important nourishment for our spiritual practice. A Bodhi-tree needs to extract nourishment and water from the soil. So, if our cultivation of the 37 Practices to Enlightenment is solid, that is like having very strong roots. Therefore, the 37 Practices to Enlightenment are the foundation for our spiritual practice.
In addition to the 37 Practice to Enlightenment, we also need to practice the Six Paramitas. The Six Paramitas are giving, upholding precepts, patience, diligence, Samadhi and wisdom. This is the Bodhisattva-path.
These 37 Practices to Enlightenment are practiced along with the Six Paramitas and the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct, collaborative work.
The Bodhisattva-path is inseparable from the Four All-Embracing Virtues. All of you know the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct and collaborative work. Everyone needs to be able to accomplish them.
“To embrace” is “to transform.” We want people to take our words to heart; this is the charitable giving of the Dharma. Whatever they need most now, that is what we give them to help them. Helping people in either tangible or intangible ways, being of some assistance to them, is a form of “charitable giving.” When we practice charitable giving, we need to use “loving speech.” Only when we say something to their liking will they truly listen. So, we need to speak in a way that they will like in order for them to take the Dharma to heart.
When it comes to “beneficial conduct,” since we are practicing the Bodhisattva-path, everything that we do must benefit sentient beings. We must not take issue over small things; the important thing is that they are happy. If all act according to the Dharma and are happy, that is part of “collaborative work.” Before we start working on something together, we need to give to others first in order to bring them close to us. When they are working with us, we must help them understand and accept what we say. When we work collaboratively, we will be happy and can complete the matter successfully. This is very important when we work with others. Thus, these are the Four All-Embracing Virtues. They are critical for spiritual practitioners and in spiritual practice centers. This world is a huge spiritual practice center. We start within our small area, but must work to influence the broader area.
The spiritual practice of the Bodhisattvas is different from the practice of the Hearers and this is the reason Two Vehicle practitioners feel no joy in their hearts for the practice of the Great Vehicle or for going among the people.
“The spiritual practice of the Bodhisattvas is different from the practice of the Hearers.” Hearers only seek to benefit themselves. The 37 Practices to Enlightenment is enough for them. However, Bodhisattvas need to also practice the Six Paramitas as well as the Four All-Embracing Virtues. This is very different. This is the reason why Two Vehicle practitioners took no joy in the practice of the Great Vehicle and took no joy in going among the people.
Since they do not enjoy going among the people, they feel no need to practice the Six Paramitas or to do collaborative work. They only seek to benefit themselves. So, when we are listening to the teachings, besides understanding the fundamental teachings, the 37 Practices to Enlightenment, which we must understand, we also need to practice the. Six Paramitas and the Four All-Embracing Virtues. This is how we can “seek the Buddha’s Way while transforming sentient beings.”
Playing freely with spiritual powers: This is the teaching of the Eight Aspects of Attaining Enlightenment, and refers to the spiritual powers belonging to all Bodhisattvas at the first ground or above.
“Playing freely within spiritual powers” shows “the Eight Aspects of Attaining Enlightenment.” The Buddha came to the world to manifest “the Eight Aspects of Attaining Enlightenment [and] the spiritual powers belonging to all Bodhisattvas at the first ground or above. Spiritual” refers to the mind
Spiritual refers to the mind. It is said a tranquil mind reflects all things. Remembrance of past lives, as well as all kinds of clear discernment, derive from the power of Samadhi. As they do not have obstructions, they are known as spiritual powers.
When it comes to our minds or our spirits, it is said, “A tranquil mind reflects all things.” Our minds [should not] be scattered. As in the room with mirrors that I spoke of, our minds need to be tranquil to clearly reflect. If a beautiful thing is placed before all the mirrors, there will be a beautiful reflection in them all. With two mirrors reflecting each other, the light is repeatedly reflected in the mirrors, so it looks like there is a long row of lights. Actually, these mirrors have always been always clear and bright. The boundless minds of pure sentient beings have this kind of spiritual power.
“Remembrance of past lives.” If our minds are very pure, not only can we clearly understand this life, we also clearly understand our past, the causes and conditions from our past lives. This is “remembrance of past lives,” also known as the Power of Knowing Past Lives. Next, “all kinds of clear discernment” means we are very clear on our past and present, so naturally we will not be confused about our future. This is “derived from the power of Samadhi.” If we can achieve that, our minds will be clear, and we can clearly reflect all things. Then naturally, our minds will not be scattered. “As they do not have obstructions” this is a “spiritual power.”
What about “play”? “Play” is when “All Buddhas and Bodhisattvas save sentient beings out of compassion” and treat what they do as playing.
All Buddhas and Bodhisattvas save sentient beings out of compassion and treat what they do as playing.
When we are willing and happy to do something, after we do it, if asked, “Are you tired?” [we say,] “Not at all; I feel grateful. I want to do it again.” This is because we treat it as play. Sakyamuni Buddha also manifested the Eight Aspects of Attaining Enlightenment as a way of playing effortlessly in this world. The Eight Aspects of Attaining Enlightenment begin with “the descent from Tusita heaven.” He manifested in the palace with “entry into his mother’s womb” followed by “birth in the human world.” Then, he “left the lay life.” Fifth was “a period of ascetic practice.” Sixth was “attainment of enlightenment.” Seventh was “the turning of the Dharma-wheel.” Once He began, He turned the Dharma-wheel for 49 years. Last was “entering Parinirvana.” These are the Eight Aspects of Attaining Enlightenment.
Venerable Sakyamuni used the Eight Aspects of Attaining Enlightenment to play freely while transforming others: 1. The descent from Tusita heaven. 2. Entry into his mother’s womb. 3. Birth in the human world. 4. Leaving the lay life. 5. His period of ascetic practice. 6. His attainment of enlightenment. 7. The turning of the Dharma-wheel. 8. Entering into Parinirvana.
These are the Eight Aspects; they are eight aspects of life. When we are born, we have the aspect of a baby. We have the aspect of childhood, youth, middle age and old age. We end with the aspects of illness, death, etc. All these are “aspects.” So, when the Buddha manifested in this world, He made use of His spiritual powers; He could avoid being contaminated by the world, but still play effortlessly in this world.
Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings while having fun and enjoying themselves. Thus it says that they play freely.
So, “Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings” while having fun and enjoying themselves. Because they do this willingly, they vow to return to this world to “play” again.
One who plays: It means one who is free and at ease, without any hindrances.
“Play” means they are free of hindrances, as this is a performance of a play.
When actors are on stage, they confront and fight with each other. When they get off the stage, they are happy. They are still good friends. By the same principle, if we treat life as a play, we will be free of all obstacles, and our minds will not be obstructed by external conditions.
The Buddhas and Bodhisattvas use their spiritual power to captivate and transform sentient beings. They can come and go without hindrance, with freedom and ease.
So, Buddhas and Bodhisattvas all playfully use their spiritual powers to embrace and transform sentient beings, as if they are putting on a play on stage to transform the people in the audience. By earnestly immersing them in the play, they can understand the principles. So, they “come and go without obstacles.” Feeling as if they are in a play, they can come and go without obstacles, with great freedom and ease. As Buddhist practitioners, we want to achieve this state, so we must always be mindful