Why Sentient Beings Cannot Freely Exercise Supernatural Powers

For instance, the divine eye (divyacakṣus) perceives the heavens above and the earth below; no matter how vast the distance or how subtle the material forms (rūpa dharmas), nothing obstructs the sight of eye-consciousness. Why is this so? Because all material forms are entirely the material forms within the Tathāgatagarbha. The Tathāgatagarbha is formless and shapeless, without distance, without concepts of far or near, large or small. The manas (mind-root) relies on the Tathāgatagarbha and can perceive all material forms within it, without distinctions of height or distance, size or fineness. Without moving, the manas can perceive the material forms within the Tathāgatagarbha, where there is no concept of time or distance. Consequently, eye-consciousness, relying on the manas, can instantly perceive all material forms within the Tathāgatagarbha, without distinctions of time, distance, height, depth, up, down, softness, or hardness.

For instance, the divine ear (divyaśrotra) can hear all sounds, near and far, in an instant, with no concept of time, distance, or remoteness, no distinction between coarse or subtle sounds; all sounds are heard immediately. Why is this so? Because all sounds are sounds within the Tathāgatagarbha, manifested by it. The manas, relying on the Tathāgatagarbha, can cognize all sounds, regardless of distance, pitch, past, future, or present. Ear-consciousness, relying on the manas, can also discern all sounds.

For instance, the knowledge of past lives (pūrvanivāsānusmṛti) allows consciousness to cognize all experiences one has undergone or will undergo, whether one's own or others', concerning people, events, and things, past, future, and present. Why is this so? Because all these events are events within the Tathāgatagarbha, manifested by it; they are the archives within the Tathāgatagarbha. The manas, relying on the Tathāgatagarbha, can cognize all matters concerning people, events, and principles. Consciousness, relying on the manas, can also cognize all these dharmas, as if present before one's eyes, without obstruction.

For instance, the knowledge of others' minds (paracittajñāna) allows consciousness to cognize the thoughts of all sentient beings. Why is this so? Because the thoughts of sentient beings are all dharmas within the Tathāgatagarbha, manifested by it. The manas, relying on the Tathāgatagarbha, can cognize all these dharmas without obstruction. Consciousness, relying on the manas, can also cognize all thoughts of sentient beings, whether from the distant past kalpas, the future, or the present, without obstruction.

For instance, the divine feet (ṛddhipāda) enable the body-consciousness and consciousness to carry the physical body to distant worlds or into the physical body of a sentient being extremely close by, without obstruction. Why is this so? Because all locations are entirely within the Tathāgatagarbha. The Tathāgatagarbha is formless and shapeless, without distinctions of far or near, broad or narrow. The manas, relying on the Tathāgatagarbha, can instantly arrive at any location within it. Body-consciousness and consciousness, relying on the manas, can also reach any location within the Tathāgatagarbha, with no concept of time, distance, remoteness, breadth, or narrowness; arrival is instantaneous.

Sentient beings are so foolish that they do not understand this principle. They do not know the vastness of the Tathāgatagarbha, nor their own potential. Instead, they stubbornly chase after useless worldly dharmas, creating karmic actions of greed, hatred, and delusion, thereby obstructing their own psychic powers and spiritual strength. Truly, the loss outweighs the gain. By seeking the Buddha Dharma, one obtains whatever is sought; nothing is lacking within the Tathāgatagarbha. Merely fulfilling the accumulation of merits and virtues (puṇya-saṃbhāra) suffices; even attaining Buddhahood is a small matter. What difficulty is there?

But why must sentient beings still cultivate for three great immeasurable kalpas (asaṃkhyeya-kalpas) to become Buddhas? Blame it on this old fellow, the manas! Its greed, hatred, and delusion are too intense; its attachments are too severe. It clings to every useless worldly dharma, yet fails to cling to the useful Buddha Dharma. Removing the attachments of the manas requires two great immeasurable kalpas. Then, eliminating the subtle ignorance (avidyā) of the manas requires yet another immeasurable kalpa. The difficulty lies precisely here!

Within the treasure sack of the Tathāgatagarbha, foolish sentient beings only take out those useless burdens that bind them and prevent liberation, never knowing to take the treasures that would bring them wealth, prosperity, and liberation. One is light, the other heavy, yet they do not know which is light and which is heavy. This is ignorance (avidyā)! Consider: What are the worldly dharmas that each person pursues, which bind them to birth and death and prevent liberation? Do they feel heavy? Do you wish to untie the ropes? Do you wish to gain freedom? Do you wish to possess the great chiliocosm and abandon the bubbles in the sand?