The Practice Methods of Bodhisattva Ākāśagarbha (Part III)

"The void is non-dual; the Buddha-lands are fundamentally identical. Realizing this identity, one attains the patience of non-arising." The ten-direction void and the Buddha-lands of the ten directions are non-dual—both are empty, both are illusory and delusional appearances, both are the nature of the Tathagatagarbha mind, and both are the functional seeds within the essence of Tathagatagarbha, non-dual with Tathagatagarbha. The Bodhisattva Akashagarbha realized that the lands of the ten-direction world and the void are all non-dual with Tathagatagarbha and are all empty. Thus, Bodhisattva Akashagarbha gave rise to profound patience of non-arising and attained even more wondrous wisdom. Due to this profound wisdom, Bodhisattva Akashagarbha generated even deeper meditative concentration, entered the samadhi of unified concentration and wisdom, and thereby attained the divine powers described above. Then, utilizing these divine powers, he could enter the void, become identical with the void, merge with the ten-direction world, and liberate beings according to conditions. Since the ten-direction world, the void, and the four elements have no basis, the void can contain the material forms composed of the four elements and the ten-direction world of fine dust, while simultaneously, the ten-direction world of fine dust can entirely transform into the void. The void-body of Bodhisattva Akashagarbha himself is composed of the four elements. The four elements and the void are non-dual; both are the nature of Tathagatagarbha, manifested by Tathagatagarbha. Thus, the physical body of Bodhisattva Akashagarbha can be as vast and boundless as the void. The void and the Buddha-lands are fundamentally identical. The Buddha-lands are also material worlds composed of the four elements and, like the void, are manifestations of Tathagatagarbha. Essentially, they are also Tathagatagarbha. Therefore, the material four elements of the Buddha-lands can also transform into the void. The void is also the nature of Tathagatagarbha; the material four elements are also the nature of Tathagatagarbha; the ten-direction Buddha-lands and the world of fine dust are also the nature of Tathagatagarbha. Since all are the nature of Tathagarbha, they can interpenetrate without obstruction; all are empty, thus there is no obstruction. The ten-direction world can transform into the void; the void can contain the ten-direction world; the physical body of the Bodhisattva of Boundless Body can also transform into the void and can contain the ten-direction world of fine dust and Buddha-lands. This is the great divine power of perfect concentration and luminous wisdom. This great divine power is jointly accomplished by the unified concentration and wisdom of Bodhisattva Akashagarbha. The immeasurable and boundless divine powers are all jointly accomplished by concentration and wisdom, jointly accomplished by śamatha and vipaśyanā. If one is lacking, they cannot be accomplished. Bodhisattva Akashagarbha, through realizing this identity—where "identity" represents non-duality, non-duality with whom? Non-duality with Tathagatagarbha—whether the material forms of the four elements, the void, or the ten-direction world and Buddha-lands, all are non-dual with Tathagatagarbha, sharing the same essence. Because the essence is identical—all are empty—Bodhisattva Akashagarbha gave rise to great wisdom. "Realizing this identity" (于同发明) means he realized, discovered, comprehended, and attained this great wisdom. "Comprehended" (明) signifies wisdom. He awakened to the fact that the four elements have no basis, are all projections of delusion, and are subject to arising and cessation. "The void is non-dual; the Buddha-lands are fundamentally identical." Awakening to this point, he saw that all are the essence of Tathagatagarbha, all are the emptiness nature of Tathagatagarbha, and the essence is all empty. Therefore, they interpenetrate without obstruction. Thus, Bodhisattva Akashagarbha attained profound patience of non-arising. By attaining this great wisdom of patience of non-arising, he gained great divine power. His great divine power is incomparably vast. Buddha-lands as numerous as fine dust can merge into his physical body; the ten-direction Buddha-lands can all transform into the void. His physical body, the void, the ten-direction Buddha-lands, and the material forms of the universe’s receptacle world interpenetrate without obstruction or hindrance, perfectly merging. Bodhisattva Akashagarbha further stated: "The Buddha inquired about perfect penetration. I, through observing the boundlessness of the void, entered samadhi, and with wondrous power perfectly luminous, this is foremost." Because he had observed that the void is boundlessly vast, during this observation he entered samadhi. This is generating concentration from wisdom, which then gives rise to spiritual powers. The void has no boundary. Why is it boundless? If it had a boundary, it would be material form. The essence of the void is also the nature of Tathagatagarbha; the essence of material forms and the ten-direction world is also the nature of Tathagatagarbha—the essence is empty, it is the nature of Tathagatagarbha. Contemplating this principle, the Bodhisattva entered samadhi. Samadhi is the state where concentration and wisdom are perfectly fused, indicating that the Bodhisattva, from the state of wisdom, entered profound meditative concentration. Thereby, he attained vast divine power and boundless wisdom. "Wondrous power perfectly luminous, this is foremost." "Wondrous power" refers to the subtle divine power of Bodhisattva Akashagarbha, perfectly revealed and perfectly attained, the miraculous power of perfect penetration. Bodhisattva Akashagarbha, by observing that "the void is non-dual; the Buddha-lands are fundamentally identical," considered this foremost. His practice method involves two aspects: concentration and wisdom. Śamatha and vipaśyanā share the same essence. He observes that all dharmas are the nature of Tathagatagarbha, non-dual with Tathagatagarbha; therefore, all dharmas are empty. Since all dharmas are empty, they interpenetrate without obstruction or hindrance, perfectly accommodating forms. His body can contain the void and be identical with the void; he can also cause the void to contain the ten-direction world; his body can also contain the ten-direction world. He can also go to the ten-direction world, following beings and Buddha-lands, extensively performing Buddha-deeds. This is the practice method of Bodhisattva Akashagarbha.