Episode 166 – Bodhisattvas Retain and Uphold All Teachings
>> “Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”
>> Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.
>> Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.
>> Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.
>> Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.
>> The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.
>> “The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”
>> “The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.
>> “You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”
>> “Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.
We really need to steady our minds. As previously stated,
“Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”
We need to know that having physical form leads to much suffering. These many afflictions lead us to constantly go through birth, aging, illness and death, so our comings and goings are beyond our control. That is what happens when we constantly live with Leaks in our minds. We “have Leaks,” which are afflictions such as greed, anger and ignorance.
As I have explained, all Leaks in our physical existence come from the door to our Six Senses, our eyes, ears, nose, tongue, body and mind. They come in contact with external conditions to incite our minds. This is why teachings and true principles constantly leak out [of our minds]. So, if the door to our Six Senses are always open, our wisdom will continuously leak out in this way. As wisdom flows out, ignorance continuously accumulates. These are Leaks, afflictions that lead to the Three Evil Destinies. “With Leaks, we fall into the Three Evil Destinies.” Even though this sounds very simple, we must pay attention to it in our daily living.
Moreover, we engage in spiritual practice to “realize the Bodhisattva ground of no arising and no ceasing.” If we experience no arising, naturally there will be no ceasing. I have also said that since Beginningless Time, we have intrinsically had Buddha-nature. We do not know how many lifetimes we have had it. It is intrinsic, that is why we call it “non-arising.” We do not know when we began [to have it]. This is a true principle, also known as the Tathagata-garbha. As it is non-arising, naturally it will not cease. Therefore, our minds can always be steady.
Indeed, this is the state of Bodhisattvas. Bodhisattvas, aside from reaching the “ground of no arising and no ceasing,”
Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.
Virtuous Dharma will never be dispersed or lost. Since Bodhisattvas are in a state of Samadhi, in their wisdom, they choose to persist in doing the right thing. They will absolutely persevere until the end so that no good deeds will be dispersed or lost. This is a Bodhisattva’s state of mind.
Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.
The Buddha’s wisdom is the truth of the universe. They clearly understand what is positive and negative in this world. All goodness exists in the states of mind of Buddhas and Bodhisattvas, so they are able to retain and uphold all virtuous Dharma and understand all evil. Therefore, they can persevere in not giving rise to evil. Therefore, Dharani is “the door of retaining and upholding” and the understanding of all teachings. So, “retaining” is about retaining all teachings and practicing all goodness. If something is good, we do it. If something is evil, we refrain from doing it. This is Dharani.
Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.
Eliminate all evil so that it will not arise. Although this sounds simple, it is also our responsibility. Since we are the Buddha’s disciples and are shouldering the Tathagata’s mission, we should remain virtuous in our hearts, in our daily living and in our physical behavior. Then when people see us, they will naturally feel that we are [virtuous] spiritual practitioners whose words are trustworthy and whose teachings can be relied upon. This is what we must practice in our daily living.
Next is the “ability of unobstructed joyful eloquence,” which is one of the Four Unobstructed Wisdoms. We engage in practice to thoroughly understand principles. After we understand, we must explain them to all sentient beings. I often say, “People spread the Way; the Way cannot spread itself.” To promote the right Buddhist teachings, we must understand its principles. After we achieve understanding, how do we teach others? There are four methods.
Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.
First, we need to talk to others after understanding the principles. We must have “wisdom of unobstructed meaning,” the wisdom to understand the meanings contained within the principles.
Second, we must have “unobstructed wisdom of the Dharma.” After understanding principles, what methods do we use to give teachings based on people’s circumstances and capabilities? When we talk to others, we need to consider the people, timing and circumstances. We must speak appropriately. Is this the right time? Even if it is, is this the right place? Therefore, if we are to teach, even though we understand all the principles, to truly transform others, we must teach according to capabilities and conditions.
We also need “wisdom of unobstructed rhetoric.” With this wisdom, we must explain many terms in many different ways, for many different cultures and languages. This is called rhetoric. In addition to wisdom of unobstructed rhetoric, we must have “unobstructed joyful eloquence.” You already know these principles and understand the methods but you do not make an effort to speak. So how can other people understand? After we understand, we must share. After we understand, we must share so that people can also understand.
We do not learn the Buddha’s teachings only to transform ourselves, but also others. Therefore, we must have the “ability of unobstructed joyful eloquence.”
The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.
In other words, “Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy.” This is teaching according to capabilities of sentient beings. Based on what they delight in hearing, we will teach them accordingly. So, “what was taught is harmonious and smooth. Smooth” means there are no obstructions. The principles that we teach are truly harmonious and absolutely free of other obstructions.
So, we need to joyously expound the Dharma, and we need to give teachings that make sense. Thus, we need to be mindful of the Buddha’s teachings and reverently and earnestly [practice them]. After we listen to the Dharma, we cannot let it leak out. We must apply it to our daily living, so we can gradually get rid of our habitual tendencies and afflictions. This must be the goal of our spiritual cultivation.
At the beginning of the Lotus Sutra, as I have mentioned before, Sun-Moon-Lamp Radiant Buddha sat on the Dharma-seat and radiated light and manifested auspicious signs. He illuminated all realms, so everyone was very happy and reverently waited to hear the wondrous teachings He would give. The next passage in the sutra states,
“The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”
“One revered by all heavenly beings and humans” means that they called the Buddha their teacher. At Sun-Moon-Lamp Radiant’s Dharma-assembly, heavenly beings and humans saw many auspicious appearances. Many of Sun-Moon-Lamp Radiant’s disciples, the fourfold assembly, were very diligent, so heavenly beings were very happy. “The one [they] revered” most was Sun-Moon-Lamp-Radiant Buddha. This was His Dharma-assembly, so all heavenly beings made offerings to Him.
“The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.
So, Sun-Moon-Lamp Radiant Buddha “emerged from Samadhi at that moment.” He gradually emerged from that state of Right Concentration and began to manifest a truly compassionate and magnificent appearance. He then praised Wondrous Light Bodhisattva, saying, “You act as the eyes for the world.”
“Eyes for the world” means that “the Buddha can act as the eyes for people in this world.” With His wisdom, the Buddha views sentient beings with eyes of loving-kindness. With the Buddha’s wisdom-eyes, He saw the truths of all things in the universe. So, Buddha-eyes can be eyes for beings. This is praise. He enables people in the world to understand how, in this complicated material world, they give rise to ignorance and afflictions. So, “he enables them to see the right path.”
Life is vast and boundless; we are confused and directionless. We float in this sea of afflictions. Only the Buddha’s wisdom can lead and guide sentient beings. That is why the Buddha acts as eyes of people, so they can be on the right course and have correct views and understanding.
“[Praise for] Wondrous Light Bodhisattva” came from Sun-Moon-Lamp Radiant Buddha to confirm that Wondrous Light Bodhisattva was foremost in wisdom. The teachings he gave are worthy to be affirmed and trusted by everyone. This is how right Dharma is mutually promoted. Bodhisattvas come to assist Buddhas, and all Buddhas praise Bodhisattvas and affirm their wisdoms. Between them, this is how they propagate right Dharma so that everyone can practice it with ease. This is the wisdom of Buddhas and Bodhisattvas.
“You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”
This is Sun-Moon-Lamp Radiant Buddha’s praise for Wondrous Light Bodhisattva. Everyone should take refuge and have trust in him because he can “uphold the Dharma-treasury,” which is the Tathagata-garbha, the principles of Dharma-nature. We all intrinsically have the Tathagata-garbha. True Dharma-nature exists in every one of us, that is even more true of Buddhas and Bodhisattvas. So, when the Buddha offered the praise, “able to uphold the Dharma-treasury,” He was talking about everyone. Wondrous Light Bodhisattva himself had already thoroughly understood and also could help others to thoroughly understand. We all intrinsically have Buddha-nature, so we can uphold it. Because we affirm, trust and even uphold [the teachings], we understand that we are all endowed with the self-nature of Dharma-treasury, and we all contain infinite virtue. This is something we are all intrinsically possess. “Thus ,it is called the Dharma-treasury.”
“Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.
Sun-Moon-Lamp Radiant Buddha said, “All [teachings] that you expound are the same as mine, with no differences. You have already thoroughly understood what I will teach ‘You alone can verify it’ means only you can expound the Dharma I expounded.”
Everyone, [this means]. Buddhas and Bodhisattvas are in resonance. Not everyone can express the wondrous Dharma of the Buddha’s original intent. [In teaching] His original intent, how many methods did the Buddha have to use to put us on the right course? This depends on the state of mind we sentient beings use to receive it. Therefore, we must practice according to His teachings.
Indeed, all Buddhas share the same path. Bodhisattvas who make aspirations must make an effort to realize the Buddha’s original intent, not to mention us ordinary beings. Everyone, please believe in yourselves, but always be mindful.