Episode 60 – The Four Kinds of Unobstructed Eloquence
>> To learn the Buddha’s teachings, we must vow to be focused and to diligently walk the Bodhi-path of enlightenment until we reach the pure Dharma-realm.
>> One with perfect enlightenment is different from non-Buddhist or deviant realizers. They advance in practice without regressing.
>> “All attain dharani and joyful, unobstructed eloquence, and turn the irreversible Dharma-wheel”
>> All had attained dharani, which means total retention. With one word, they can open infinite Dharma-doors. By going through one door, they can comprehend infinite meanings. With it, they retain all teachings. They assimilate infinite meanings and widely preach them as if they have thousands and millions of revolving dharanis.
>> The Four Kinds of Unobstructed Eloquence: unobstructed Dharma, unobstructed meaning, unobstructed language and unobstructed joy in Speaking. The first is unobstructed Dharma, “meaning one speaks of worldly or world-transcending Dharma without err.”
>> Second is unobstructed meaning; there are no obstructions to provisional and true principles.
>> Third, unobstructed language is when one is unobstructed by different dialects and differences in tone, and can exercise a perfect voice.
>> “Fourth is unobstructed joy in speaking. Unobstructed joy in speaking is when one can resonate with the capabilities of all sentient beings as one speaks Dharma to them. This is teaching according to capabilities One who speaks joyfully can go along with what pleases and gladdens the minds of sentient beings as one speaks Dharma to them.”
>> “We broadly proclaim the Buddha-Dharma according to sentient beings’ capabilities, so whoever hears can believe and accept them, and practice according to the Dharma.”
To learn the Buddha’s teachings, we must vow to be focused and to diligently walk the Bodhi-path of enlightenment until we reach the pure Dharma-realm.
This is a vow we Buddhist practitioners must make. Since we are learning the Buddha’s teachings, we must make such a vow. Furthermore, we must be focused. “Focused” means not distracted. This mindset requires using a truly pure and undefiled heart to vow to learn the Buddha’s teachings. Our goal is to diligently walk the Bodhi-path of enlightenment until we reach the state of the pure Dharma-realm. This is the right way to engage in spiritual practice as Buddhist practitioners.
Since we are practicing, we awaken as we learn. When we have completed our learning, we will be enlightened. I have said before, Annutara-samyak-sambodhi is supreme, perfect, universal enlightenment. This path is different from that of non-Buddhists. The Buddha’s teaching is about true emptiness and wondrous existence. This most subtle principle comes from the Middle Way. The course of this broad, straight Bodhi-path is what we must learn.
So, we want to attain perfect enlightenment without being enticed by deviant doctrines, without straying even a little bit. Then our thoughts will remain focused without distractions. Thus, we can continue without ever regressing. Our greatest worry for our spiritual practice is that we may encounter some deviant conditions and be tempted to go astray. This is a great obstacle for us practitioners. A focused mind that is not obstructed or tempted will diligently walk the path to perfect enlightenment and not retreat.
One with perfect enlightenment is different from non-Buddhist or deviant realizers. They advance in practice without regressing.
If we can reach the stage of supreme, perfect, universal enlightenment without retreating, we can.
“All attain dharani and joyful, unobstructed eloquence, and turn the irreversible Dharma-wheel”
“Dharani” means “total retention.” With one word, we can open infinite Dharma-doors. So, “with one word, we can understand infinite meanings.” When one thing is said, we should understand a lot. Those with sharper capabilities can hear one teaching and comprehend ten. Those with duller capabilities can only comprehend one teaching after hearing ten things. This all depends on whether one’s capability is sharp or dull. But these Bodhisattvas of equal enlightenment are already exercising both compassion and wisdom, so they never regress from perfect enlightenment. Therefore, they have also attained the stage of “dharani,” which is the Dharma-door of total retention. Their way is unimpeded and without obstacles, so they had “all attained dharani.” These Bodhisattvas had already attained dharani, the Dharma of total retention. So, “by going through one door, we can comprehend infinite meanings.”
If we can walk through a Dharma-door, we can understand the meaning of everything contained within. This is the meaning of “total retention.” From one word, we can understand infinite Dharma-doors. One door can encompass infinite meanings. This is [the characteristic] of the Dharma. With one meaning, we can understand infinite meanings; this means we must retain all teachings and uphold all goodness. If we can understand this principle, we know that all teachings are encompassed in dharani, within our total retention. This is like a net. When you spread it open, it is very big. After we cast it, it spreads out very widely. When we pull it back to the source, tie it up, we see only a [small] opening. But when we loosen it and cast it, it is very big again. Similarly, there is only one door to the Dharma. When we enter into the right door, naturally we clearly understand everything within. So, this is called, “retain all teachings and uphold all goodness.”
When we fully grasp the doctrines of the Buddha, we can apply them when we are among others and know how to teach sentient beings to transform their negative thoughts into good ones. This certainly requires the correct teachings. If we use one wrong method, something unsuitable for their capabilities, then all the teachings we use may be wrong. Therefore, we want to know how to achieve total retention so that all our actions and interactions will not go astray. So, to “retain all teachings and uphold all goodness” is dharani.
It can even “encompass infinite meanings.” All meanings and principles can be traced back to one thing. When we understand this one principle, it gives rise to many others that contain infinite meanings. For example, the Lotus Sutra mentions “thousands and millions of revolving dharanis.” This means that once we clearly understand one teaching, then we will have attained infinite meanings. That is entering “the revolving dharanis. The revolving dharanis” are the most perfect and complete of Dharma-doors; their entrances are always unobstructed. They are called “revolving dharanis.” When we are carefree and at ease in the Dharma, we will be perfectly replete with infinite Dharma. No matter what that Dharma is, world-transcending or world-entering, we transcend or enter without obstruction. We understand all the teachings and we can do all sorts of good deeds. This is called total retention, which is the Dharma of dharani.
All had attained dharani, which means total retention. With one word, they can open infinite Dharma-doors. By going through one door, they can comprehend infinite meanings. With it, they retain all teachings and uphold all goodness. ․They assimilate infinite meanings and widely preach them as if they have thousands and millions of revolving dharanis.
If we can “attain dharani,” then we can have “joyful unobstructed eloquence.” There will be no obstructions. To have “joy in preaching” means we enjoy speaking. When we learn [a way] to do good, we must sincerely believe it. Once we have virtuous Dharma, it will always be in our hearts. Then often, when we see people, we can explain principles to them. We help them understand what they do not. We enable them to accept [explanations] joyfully. When we see people express joyful acceptance, the more we speak, the more joyful we become. The more we teach, the more we learn. This is joy in preaching.
There are four kinds of unobstructed eloquence.
The Four Kinds of Unobstructed Eloquence: unobstructed Dharma, unobstructed meaning, unobstructed language and unobstructed joy in Speaking. The first is unobstructed Dharma, “meaning one speaks of worldly or world-transcending Dharma without err.”
We can attain the Dharma, whether methods to deal with the world or methods to transcend the world. We can clearly understand and teach others how to deal with worldly matters, people and objects. We also know laws and ethics, morals, loyalty and filial piety, etc., all the principles of being a good person. What about transcending the world? After we understand those principles, how can we have a mind free of attachments and obstructions? We cannot allow matters of this world to obstruct our will to practice. We must also clearly understand methods to transcend the world. Then we “speak of worldly or word-transcending. Dharma without err.” We will not be confused. We can speak simply and profoundly so everyone can understand and practice. This is unobstructed Dharma, which means there is no confusion over worldly and world-transcending Dharma.
Second is unobstructed meaning; there are no obstructions to provisional and true principles.
Everyone knows that “provisional” refers to skillful means. Some people cannot understand true principles, but we must patiently guide and teach them according to their capabilities. We must tame their minds and bring stability to their thoughts. In this way, we slowly guide them to understand the true principles. So, this is what we mean by “provisional.”
“True” refers to the True Dharma, which is following the Bodhisattva-path. We start by teaching them to love themselves. Then we teach them, “this is how you love other people.” Loving oneself and loving others is to enlighten oneself and others and have perfect enlightened conduct. So, whether we speak of skillful means or True Dharma, we describe the principles very thoroughly.
Some may ask, “Are skillful means unnecessary?” They are not unnecessary, because sentient beings’ capabilities may hinder them from understanding something. Then it is necessary to use many methods, just like the Buddha did for sentient beings. For 40 years, He expounded the Dharma according to capabilities. For some He used the Vaipulya teachings, for others He expounded the Prajna teachings. Even those with the most superior capabilities could not surpass the Avatamsaka state. But, whether He spoke of skillful means, or the true nature in the state of Avatamsaka, or emptiness in the Prajna teachings, He was actually teaching according to the capabilities of each of those sentient beings.
The Dharma exists in our consciousness but must be applied among sentient beings. Certain sentient beings will require certain teachings. So in terms of time, the provisional and true are happening in parallel. In terms of capabilities, there is a sequential order, which is the provisional and then the true. The Buddha, no matter when He spoke, always spoke true principles, complete and perfect principles. So, everyone must truly be mindful in contemplating their meanings.
Third, unobstructed language is when one is unobstructed by different dialects and differences in tone, and can exercise a perfect voice.
Unobstructed language is when obstructions are not created by different dialects and tones. When we ordinary people speak, it is really difficult for everyone to communicate. Why? In Taiwan alone, people say. “You speak Taiwanese, so I don’t understand. What language do you want me to speak, then? Hakka. I don’t speak Hakka.” Thus these people cannot communicate. In this world, sometimes we cannot understand words and texts because of the language. But, with unobstructed language, everything that the Buddha says can be understood by anyone. So long as we are mindful in spreading the Buddha-Dharma, that same principle can be accepted by people of any background.
Consider Haiti, a country in crisis. Though [Haiti’s main] religion is Catholicism, Tzu Chi volunteers are helping them and providing emergency relief there. Volunteers talked about the Buddha and explained the Bodhisattva Way. When the people there realized how great the Buddha’s and Bodhisattva’s teachings were, they began to happily accept them. Also, they joined us and became volunteers and were as dedicated as their fellow Bodhisattvas in providing for their Haitian compatriots.
Therefore, when this Dharma is explained with language, as long as the principles of the Dharma are expressed in whatever language is used, naturally people from all places and of all ethnic backgrounds can comprehend them. This is called perfect preaching. This language is unobstructed by different dialects. When we teach with perfect voices,
the words and meanings will flow together into virtuous Dharma. The Buddha once lived in this world, and then He entered Parinirvana. The form of the teachings compiled after that has constantly evolved, and spoken principles became written words. Those words were constantly translated, but the principles that remain are still the Buddha’s original teachings. The Buddha’s voice has constantly evolved and can resonate with sentient beings’ capabilities.
“Fourth is unobstructed joy in speaking. Unobstructed joy in speaking is when one can resonate with the capabilities of all sentient beings as one speaks Dharma to them. This is teaching according to capabilities One who speaks joyfully can go along with what pleases and gladdens the minds of sentient beings as one speaks Dharma to them.”
Depending on the capability of a sentient being, how he or she wants to listen, we adapt to him or her. This is like talking to a child. We have to express the Dharma in a way they can understand. When teachers speak to children instead of adults, their tone and speech are different. The tone and speech must be adapted to people’s capabilities. No matter the depth of the meaning, we teach according to the capability and whoever hears [the teachings] will be joyous.
So, with the four kinds of unobstructed eloquence,
“We broadly proclaim the Buddha-Dharma according to sentient beings’ capabilities, so whoever hears can believe and accept them, and practice according to the Dharma.”
This means that when sentient beings’ capabilities enable them to comprehend and accept the Buddha-Dharma, naturally they will put it into practice. This is how we “attain dharani and joyful unobstructed eloquence, and turn the irreversible Dharma-wheel.”
Fellow Bodhisattvas, we learn the Buddha’s teachings to attain the Buddha’s perfect enlightenment. This Middle Way is the Bodhisattva-path. We must attain the four kinds of unobstructed eloquence and turn the irreversible Dharma-wheel. The Dharma-wheel is round, so it can transport all teachings and enable the great Dharma to enter one’s mind. We truly hope all can understand great Dharma and even speak what the Buddha taught.
We use the analogy of a wheel. The wheel is a perfect circle, the meaning of the Dharma is perfect and the principles of the Buddha-Dharma is perfect. Therefore, we speak of the Dharma-wheel. In particular, the Buddha-Dharma can turn evil to good and the impure to pure. We can turn what is evil into good by using a current of clean water to bring purity to defiled minds. We use the term “wheel” because there is a sense of turning. Dharma can destroy all ignorance and afflictions. Only the Dharma can enter and turn the heart from evil to good.
In summary, in this world, the Dharma-wheel must pervade people’s hearts so it can bring purity to them like clean water. This needs to be widespread. So everyone, as Buddhist practitioners we become awakened through learning. Learning mindfully leads to perfect enlightenment. Therefore, we must always be mindful.