Why Can't Sentient Beings Attain Unimpeded Supernatural Powers

For example, the divine eye: whether in the heavens or under the earth, no matter how vast the distance, no matter how subtle the material form, nothing can obstruct what the eye consciousness and mind consciousness see. Why is this so? Because all material forms are forms within the tathāgatagarbha. The tathāgatagarbha is formless and without characteristics, having no distance, no far and near, no large and small. The manas relies on the tathāgatagarbha and can see all the material forms within the tathāgatagarbha, without distinctions of high or low, far or near, large or small, broad or subtle. Without the manas even moving, it can see the material forms within the tathāgatagarbha; there is no such thing as time or distance. Thus the eye consciousness and mind consciousness, relying on the manas, can instantly see all the material forms within the tathāgatagarbha, without distinctions of time, distance, high or low, up or down, soft or hard.

For example, the divine ear: one can hear all sounds, far and near, in an instant, with no such thing as time or distance, no distinction between coarse and subtle sounds—all sounds can be heard immediately. Why is this so? Because all sounds are sounds within the tathāgatagarbha, conjured forth by the tathāgatagarbha. The manas, relying on the tathāgatagarbha, can know all sounds, whether far or near, high or low, past, future, or present; the ear consciousness and mind consciousness, relying on the manas, can also discern all sounds.

For example, recollection of past lives (pūrvanivāsānusmṛti): whether one's own or others' past, future, and present—all the people, matters, and things experienced and to be experienced—the mind consciousness can know them all. Why is this so? Because all these matters are matters within the tathāgatagarbha, conjured forth by the tathāgatagarbha, archives within the tathāgatagarbha. The manas, relying on the tathāgatagarbha, can know all people, matters, and principles, and the mind consciousness, relying on the manas, can also know all these dharmas, as if they were right before one's eyes, without obstruction.

For example, knowing others' minds: the thoughts of all sentient beings can be fully known by the mind consciousness. Why is this so? Because the thoughts of sentient beings are all dharmas within the tathāgatagarbha, all conjured forth by the tathāgatagarbha. The manas, relying on the tathāgatagarbha, can know all these dharmas without obstruction; the mind consciousness, relying on the manas, can also know all the thoughts of sentient beings—whether thoughts from the distant past across countless kalpas, or thoughts of the future and the present—without obstruction.

For example, the supernormal power of traveling at will: the body consciousness and mind consciousness can carry the physical body to distant worlds elsewhere, and can enter the physical body of a being right nearby, without obstruction. Why is this so? Because all locations are entirely within the tathāgatagarbha. The tathāgatagarbha is formless and without characteristics, with no distinctions of far or near, broad or narrow. The manas, relying on the tathāgatagarbha, can instantly reach any location within the tathāgatagarbha; the body consciousness and mind consciousness, relying on the manas, can also reach any location within the tathāgatagarbha. There is no such thing as time, distance, far or near, broad or narrow—one arrives in an instant. 

Sentient beings are so foolish that they do not understand this principle. They do not know the vastness of the tathāgatagarbha, nor how capable they themselves are, and yet they stubbornly insist on chasing after useless worldly dharmas, creating karmic actions of greed, hatred, and delusion, obstructing their own supernormal powers. This is truly a loss that far outweighs the gain. In pursuing the Buddha-dharma, whatever you seek you shall have; nothing is lacking within the tathāgatagarbha. As long as one fulfills the accumulations of merit, even becoming a Buddha is a trivial matter—what difficulty is there?

But why must sentient beings still cultivate for three great immeasurable kalpas before they can become Buddhas? The blame lies solely with the manas, that old fellow: its greed, hatred, and delusion are too blazing, its attachments too severe. There is not one useless worldly dharma it does not cling to, yet it does not cling to the useful Buddha-dharma. Removing the manas's attachments requires two great immeasurable kalpas, and removing the manas's subtle ignorance requires yet another immeasurable kalpa. This is precisely where the difficulty lies!

From the myriad-treasure pouch of the tathāgatagarbha, foolish sentient beings only take those useless bundles that bind them and deprive them of freedom, never knowing to take the treasures that would enrich them and bring them liberation. One is light and the other heavy, yet they do not know which is light and which is heavy. This is ignorance! Think about it: of all the worldly dharmas each person pursues that bind them in birth-and-death and deprive them of freedom, what are they? Do you feel their weight? Do you wish to untie the ropes? Do you wish to gain freedom? Do you wish to possess the great thousand worlds and discard the foam of sand?