Episode 1559 – The Four Unobstructed Wisdoms
>> “The ability to explain all teachings without hindrance is known as the wisdom of unobstructed Dharma. The knowledge of all meanings and principles without hindrance is known as the wisdom of unobstructed meaning. The comprehension of the languages of other countries is known as the wisdom of unobstructed ease. The eloquence in teaching the meaning of the Dharma is known as the wisdom of unobstructed joy in teaching. These are called the. Three Kinds of Wisdom and joyful eloquence or the four kinds of teachings to attain unhindered wisdom.”
>> Bodhisattvas accord with the capabilities and natures of all sentient beings to teach them the Dharma that they take joy in hearing, harmoniously and without hindrance. Thus, they are said to have the wisdom of unobstructed joy in teaching.
>> “At this time, the World-Honored One said to Maitreya Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'” [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> From the previous. Chapter on the Tathagata’s Lifespan onward, the Buddha did not teach for. His disciples who were Hearers, but instead taught for. Bodhisattvas at the ground of fruition. Maitreya Bodhisattva was foremost among those with suitable capabilities, so the Buddha spoke to him.
>> “Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.” [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> Furthermore, one thousand times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door: “One thousand times” means that this number of Bodhisattvas was 1000 times greater than the previous number. “Dharani” means to retain and uphold. Whatever Dharma they heard, they were able to accept and uphold it all. This refers to the essence of the principles of all phenomena. This is known as the door of retaining and upholding. Hear and uphold the dharani-door: This refers to giving rise to radiant wisdom, attaining the great Dharma of retaining and upholding and being able to enter the ocean of all teachings.
>> Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost and persevere in keeping all kinds of unwholesome teachings from arising. When we hear and uphold all Dharma, discern it and know it completely, when we do not forget any of it and are free of hindrances, this is known as retaining and upholding without obstruction.
>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world. One world contains a sun, a moon and four quadrants. As for the dust particles, each particle represents one Bodhisattva. “One world contains a sun, a moon and four quadrants.”
>> [They] attained unobstructed joy in teaching: They attained great eloquence and joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared their Dharma-joy with others.
“The ability to explain all teachings without hindrance
is known as the wisdom of unobstructed Dharma.
The knowledge of all meanings and principles without hindrance
is known as the wisdom of unobstructed meaning.
The comprehension of the languages of other countries
is known as the wisdom of unobstructed ease.
The eloquence in teaching the meaning of the Dharma
is known as the wisdom of unobstructed joy in teaching.
These are called the Three Kinds of Wisdom and joyful eloquence
or the four kinds of teachings to attain unhindered wisdom.”
We must mindfully seek to understand this. These are the Four Unobstructed Wisdoms, with which we can thoroughly understand all Dharma. All Dharma refers to the true principles. As we learn the Buddha’s teachings and listen to the Dharma, what is most important are the principles of all things in the world. These past few days, we have been continually discussing “the principle of True Suchness.” From our minds, our nature of True Suchness resonates with all things in the world, with the true principles [they contain], whether [these things] are tangible or intangible. We often say that we cannot see the intangible. Without us realizing it, things are changing; this is the intangible. But what is most important in life are the principles of tangible and intangible things.
I often [illustrate this] with an analogy. In the early morning, the sun had not risen. So at what time did it get light? At noon, the sun is high in the sky. So at what time does the sun set and it becomes dark? Our daily lives pass in this manner, without us realizing it. We do not even know when the time passes and days go by. This is “the intangible.” When our minds think of something, are we thinking of the past? Or are we thinking of the present? Or are we planning for the future? All of this is intangible; we cannot see it.
The principles of the intangible and tangible are all encompassed within the true principles, within “all teachings without hindrance.” Are these things that are tangible and intangible included in what is taught too? Someone may give the teachings and we may listen to them, but do we understand what we have heard? After understanding it, have we experienced it? After experiencing it, we must be able to pass it on to everyone. We pass on what we know and what we comprehend, passing down these true principles, whether tangible or intangible, to others. When we who hear the Dharma mindfully seek to comprehend the source from which we hear it, the Dharma we understand will increase. Then, we can pass on true principles without end. This is “unobstructed Dharma.”
When we hear many principles and understand them, we may hear one and understand ten, or we may we hear one principle and realize thousands of principles. It all depends on how much our nature of True Suchness converges with the true principles. So, we are unobstructed, and we have “the knowledge of all meanings and principles without hindrance.” Furthermore, we are also able to know that, in addition to understanding all the teachings and hearing so much, we can thoroughly awaken to and understand the content of the principles and how to bring together the meanings and the principles. With this unobstructed [understanding], we are able to understand the principles. But how do we express them? How do we choose how to express this understanding? Being able to explain and express this without hindrance and without obstruction is [having the wisdom of] “unobstructed meaning.” We must bring these principles together and express the meaning behind them; we must know how to attain and express it.
There is also “the comprehension of the languages of other countries.” There are other countries with different languages. [True principles] are not obstructed by the different languages of different countries. For the true principles, despite differences in languages, as long as they are the true principles, they can naturally be translated, and people can still take the principles to heart. This is like how all kinds of religions each have their own principles, so there are translations in different countries. We can translate written words, and we can also translate spoken languages. So, we can [comprehend] “the languages of other countries.” Whether with spoken or written words, we can communicate without obstruction. This is being at ease. No matter in which country it is that we are expressing the principles, we always need someone to translate it.
Take Thailand, for example. In Thailand, for the past few years, at the request of the United Nations Refugee Agency, Tzu Chi has held free clinics. We hold the free clinics once or twice every month. Every time we hold a free clinic, we need to use different languages and dialects depending on which country the refugees come from. So, as we hold the free clinics there, we often need someone to translate so that the doctors can communicate with the patients and prescribe medicine according to the illness. So, for the patients and the doctors to thoroughly understand each other, language is the tool of communication for this understanding. So, “the comprehension of the languages of other countries” is very important.
This is like when the first local volunteers in Mexico came to Taiwan. They do not speak the same language as us. Tzu Chi volunteers from the US were in Mexico doing disaster relief and spent a long time with [the Mexican volunteers]. They did not speak the same language, yet they developed a very deep friendship with each other. They did not know each other before then. It was because of the earthquake [in 2017] that we went there.
We did not know the language, so what could we do? We had to ask Tzu Chi volunteers from countries that spoke the same language to help. Spanish is a foreign language [to the US volunteers]. Only [our volunteers] in South America can understand them. So, we asked Bodhisattvas from South America to join [the relief efforts]. In addition, we had Tzu Chi volunteers from a total of 13 countries gathered together there. So, [the locals] formed deep connections with Tzu Chi.
They were very touched and always wanted to understand how our organization worked. No matter how many countries. Tzu Chi volunteers come from, our body language, behavior, actions and ways of expression are all so organized and unified. We all share the same mindset of gratitude, respect and love and serve with respectful love. They could feel this. As we serve others, we also tell them, “Thank you!” It was unimaginable [to them]. They saw this group of Tzu Chi volunteers from 13 different countries, all with the same sincerity and attitude. This touched them greatly, so they made a special trip to come [to Taiwan].
Some Tzu Chi volunteers from the US came to accompany them, and our staff in Taiwan from the Department of. Religious Affairs accompanied them too. They traveled together from Taipei, [visiting the facilities] of our Missions of Medicine and Humanistic Culture. At every stop, they were very touched. They were touched and expressed their feelings through language. How many languages did we use? Most people in our society speak Mandarin. They did not understand Mandarin, so we used English to [communicate] with them, since English is more commonly used now. Some of them still did not understand English. [For them], we had to rely on people who had learned Spanish to do another round of translation. [We used] Taiwanese, Mandarin and English, and now we had to use Spanish. We had to use so many languages and had to translate so that they could understand and see it. Only then could they truly take it to heart and truly comprehend it.
So, when we take in “teachings” and “the meaning,” when we take the principles of the Dharma to heart, we must express them and put them into practice. This is “the Dharma.” We have received the Dharma. In Tzu Chi, we have our common observances, our rules and regulations and structure. So, no matter which country. Tzu Chi volunteers are in, they must go through introductory and advanced training [to become certified]. Also, when they dedicate themselves to Tzu Chi, they go among people [to serve others]. The joy they gain from this is Dharma-joy. This Dharma-joy continues to extend and spread endlessly. Naturally, our observances, our system and our organization of love is the same in all different countries. They can be implemented in different languages. The appearance it takes is that of putting [the teachings] into practice; we receive the same Dharma and actualize the same goal. “Bodhisattvas arise because of suffering sentient beings.” We must put this principle into practice. This is the Dharma.
Having demonstrated these principles in practice, how do we put them into spoken and written words to express them? This is referred to as “the meaning of the Dharma.” We can put them into written words and describe them in spoken language. We express the same teaching, which is captured by “the meaning of the Dharma.” When it comes to the way we express it, we must first [organize what to say]. We must organize [the words] in a logical manner so that we have a way of expressing it. This is “eloquence in teaching the Dharma.” With the same principles, how do we express them? In the same way, as we do this, what methods and what part [of the principles] should we [share] with them? This requires thorough understanding. When it comes to the Dharma we teach, [the listeners] must experience it and be able to apply it. Only then do we have true eloquence in teaching the Dharma.
So, when we say things that people can understand, we will be very happy. “I said this and they understood clearly. Not only did they clearly understand it, they were also able to put it into action. They are people we have transformed.” We will gain this Dharma-joy and be very happy. This is “joyful eloquence. Since what I told them was so effective, I can tell this same principle to others.” This is “joyful eloquence”; we can become very joyful from speaking eloquently. We will then have faith and be joyful in talking about [the teachings]. This is “the wisdom of unobstructed joy in teaching.”
“These are called the Three Kinds of Wisdom and joyful eloquence.” The Three Kinds of Wisdom are the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. These are the Three Kinds of Wisdom. With the wisdom of all Dharma, we understand all things in this world. With the wisdom of all paths, we can distinguish matters and principles. With all-encompassing wisdom, we can put [the principles] into action. With the Three Kinds of Wisdom, we can experience all forms and appearances in this world and thoroughly understand the true principles. When we teach the Dharma in this way, people will naturally understand and accept the principles and we will be very joyful in teaching them. So, this is “unobstructed joy in teaching.”
These four things we mentioned are the Four Unobstructed Wisdoms. The Four Unobstructed Wisdoms comes from the Three Kinds of Wisdom, the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. When we express the profound principles layer by layer in language and in words, we have the Four Unobstructed Wisdoms. So, “the four kinds of teachings to attain unhindered wisdom” are also known as “the Three Kinds of Wisdom and joyful eloquence.” We can also call them the “four kinds of teachings to attain unhindered wisdom.”
Bodhisattvas accord with the capabilities and natures of all sentient beings to teach them the Dharma that they take joy in hearing, harmoniously and without hindrance. Thus, they are said to have the wisdom of unobstructed joy in teaching.
“Bodhisattvas accord with the capabilities and natures of all sentient beings [to teach them] the Dharma that they take joy in hearing.” Bodhisattvas accord with what sentient beings take joy in hearing based on their capabilities and natures. Those with certain capabilities or natures listen to certain kinds of teachings. Just like how the Buddha teaches according to people’s capabilities, Bodhisattvas do the same when they go among people. Depending on the kinds of teachings sentient beings want to hear, they accord with sentient beings’ capabilities and natures to teach the Dharma they want to hear. Bodhisattvas teach them the Dharma in this way, “harmoniously and without hindrance. Without hindrance” means to have no obstructions. The Buddha is able to teach according to people’s capabilities, and Bodhisattvas are able to teach in accord with the Dharma that sentient beings want to hear without any obstructions. “Thus, they are said to have the wisdom of unobstructed joy in teaching.” This is something we must understand clearly.
The previous sutra passage says,
“At this time, the World-Honored One said to Maitreya Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'”
This is the previous sutra passage. Everyone should remember this. When it comes to “680 trillion,” does everyone remember what “600” [stands for]? It is an analogy for the Six Roots. Do you still remember what “80” [stands for]? It is an analogy for the eighth consciousness. The Six Roots connect with countless external states, so they are represented by “600”; there are very many “80” refers to the results brought to fruition from creating [karma] in so many states; they become the seeds that enter the eighth consciousness. “We cannot take anything with us when we die; only our karma follows us to the next life.” As we come and go, [what we bring] are the seeds we create.
So, at this time, we must engage in spiritual practice and continuously form good affinities with sentient beings. Bodhisattvas arise because of suffering sentient beings; Our minds are constantly connected to [the thought] of being willing to serve sentient beings in order to benefit them. Bodhisattvas arise because of sentient beings, to benefit sentient beings. We must train ourselves so that [we develop] this habitual nature as we give rise to the slightest thought. Then, every thought we give rise to is about teachings that benefit sentient beings. Naturally, our afflictions will continue to decrease. We will not have the time and [mental] capacity to think of them. These discursive thoughts will all go away. As good thoughts increase, discursive thoughts decrease; our discursive thoughts continue to decrease until they are no longer able to defile our minds because our minds already have no space for discursive thoughts to enter.
This is what we must practice. In our every thought, including the ones before and after, as we connect with the Six Dusts, we must always think about benefiting sentient beings. Then, our consciousness will be able to attain purity. We “actualize the Six Paramitas in all actions” and practice giving, upholding the precepts, patience and diligence. We uphold the precepts [and attain] purity, and if we also practice patience and diligence without stop, naturally our eighth consciousness will reach the ninth consciousness. This is our nature of True Suchness. When our True Suchness connects with the true principles, we are nearing the state of Buddhahood. So, we should not see “680 trillion” as a mere number. It [represents] true principles. We must be mindful of this.
So, [the Buddha] expressed that so many sentient beings had already encountered the Dharma. Everyone attained “non-arising patience.” This shows that the Buddha was very pure in His Six Roots and. His eighth consciousness. The sentient beings that He taught lifetime after lifetime, over a long period of time, were also like this. Since the time was long, naturally, He encountered a lot of people. Throughout lifetime after lifetime, the affinities. He formed were this many; the number was countless. So, this took a very long time. Forming aspirations is easy, but we must further persevere in them. It is not about quickly forming aspirations. There is a saying that goes, “Persevering in our aspirations is hard.” We must transform what is hard into something easy. We may be quick to form aspirations, [but] we must maintain our aspirations over a very long time, our aspirations to benefit sentient beings.
So, “from the previous. Chapter on the Tathagata’s Lifespan onward,” that is, after teaching the Chapter on the Tathagata’s Lifespan, “the Buddha did not teach for. His disciples who were Hearers.”
From the previous. Chapter on the Tathagata’s Lifespan onward, the Buddha did not teach for. His disciples who were Hearers, but instead taught for. Bodhisattvas at the ground of fruition. Maitreya Bodhisattva was foremost among those with suitable capabilities, so the Buddha spoke to him.
The Buddha had already begun to enter the very profound and wondrous Dharma. Now, He began to open and reveal His understanding and views for sentient beings to realize and enter. He had previously opened and revealed them. Now people must realize and enter them, enter the Buddha’s understanding and views. So, this is something very profound. In the past, He taught according to capabilities. At this time, “He did not teach for. His disciples who were Hearers.” He no longer taught the Dharma according to capabilities. Now He was teaching the True Dharma. What kind of people was He teaching for? “He instead taught for. Bodhisattvas at the ground of fruition.” Here, “Bodhisattvas at the ground of fruition” refers to those who were already accomplished. They had already heard all of the Dharma the Buddha had taught and had awakened to the principles. Furthermore, they were Bodhisattvas who were leading others.
We saw in the Chapter on Emerging from the Ground that many Bodhisattvas emerged from the ground. These were also Bodhisattvas who led people. At this time, these Bodhisattvas were present at [the Dharma-assembly]. People did not understand how the Buddha could have transformed so many people. Sentient beings in the Saha World did not understand this. Spiritual practitioners in the Saha World saw such an incredible state and could not understand it either. So, Maitreya Bodhisattva represented everyone and asked the Buddha again and again, and the Buddha answered again and again until this moment. Maitreya Bodhisattva asked the Buddha where all these Bodhisattvas came from and how they were taught and transformed. The Buddha [taught] the Chapter on the Tathagata’s Lifespan, [saying]. “This took a long time of teaching and transforming.” Through this process, everyone understood that the true principles of True Suchness, our wisdom, our wisdom-life, lasts a long time. Now that they understood this,
when they had thoroughly realized this, the Buddha continued into the. Chapter on Distinguishing Merits and Virtues. This chapter is very profound. The recipients of these teachings were. Bodhisattvas at “the ground of fruition.” They thoroughly understood the teachings; they were Bodhisattvas who had attained fruition. Maitreya Bodhisattva [represented] those with suitable capabilities. In this chapter, [the Buddha] still addressed Maitreya as. “Maitreya Bodhisattva-Mahasattva,” which means [that he is] a great Bodhisattva. In the past, Sariputra, Ananda and the Hearer disciples were the recipients of the teachings. Now, [the Buddha spoke to] this Bodhisattva.
We see that “Maitreya Bodhisattva was foremost among those with suitable capabilities.” He was the foremost among those with suitable capabilities. The Buddha wanted to speak to him because the Buddha was about to enter Parinirvana. Maitreya Bodhisattva would attain Buddhahood in the future in the Saha World, so now the Buddha wanted to pass on the Dharma to him. Thus, He called Maitreya Bodhisattva by name. Among the Bodhisattvas at the ground of fruition, among those with suitable capabilities, he was the foremost Bodhisattva in the Saha World.
The sutra passage goes on to further state,
“Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.”
He told Maitreya Bodhisattva, “Do you know? There were so many Bodhisattvas in the past. Sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers all heard the Dharma and attained [realizations]. In addition, there were great Bodhisattvas who were about to attain [realizations].” How many were there? “Furthermore, [there were] 1000 times that number of Bodhisattva-Mahasattvas.” There were still so many more. “Furthermore” means that there were still many more; in addition to the number He just mentioned, there were 1000 times more Bodhisattvas. They were “able to hear and uphold the dharani-door.” Those people also listened to the Dharma and attained “the door of retaining and upholding. The door of retaining and upholding” refers to “the dharani-door.” By attaining this door, they could enter it.
“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world….” They were as numerous as the dust particles of one world. Everyone knows that we have been constantly talking about dust particles. When we grab a handful of sand, it is already impossible for us to count the particles. This is to say nothing of the dust particles of one world. There were so many Bodhisattvas who “attained unobstructed joy in teaching”; they had the Three Kinds of Wisdom and the Four Methods [of Unobstructed Eloquence]. The Four Methods of Unobstructed Eloquence are also the Four Kinds of Unobstructed Eloquence. They attained the Three Kinds of Wisdom, the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. To explain [the Dharma], they utilized the four methods of unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are Bodhisattvas who were about to reach attainment, and many of them were able to attain unobstructed abilities of eloquence. Many people would be able to teach the Dharma in the future.
So, there were “1000 times [that number] 1000 times” means that the number of Bodhisattvas are 1000 times more compared to “the sands of 680 trillion nayutas of Ganges Rivers” mentioned earlier.
Furthermore, one thousand times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door: “One thousand times” means that this number of Bodhisattvas was 1000 times greater than the previous number. “Dharani” means to retain and uphold. Whatever Dharma they heard, they were able to accept and uphold it all. This refers to the essence of the principles of all phenomena. This is known as the door of retaining and upholding. Hear and uphold the dharani-door: This refers to giving rise to radiant wisdom, attaining the great Dharma of retaining and upholding and being able to enter the ocean of all teachings.
These Bodhisattvas were able to attain the door of “retaining and upholding,” which is “the dharani-door. Retaining and upholding” means that everyone should remember [the Dharma]. I often tell everyone that as we hear the Dharma, we must remember it.
So, “Whatever Dharma they heard, they were able to accept and uphold it all.” These Bodhisattvas heard the Dharma, and in hearing, they took it to heart. They took it in and remembered it. Not only did they remember it, but they also put it into practice. These were the Bodhisattvas 1000 times greater in number who would attain Buddhahood in the future. There were so many of them.
So, “This refers to the essence of the principles of all phenomena.” The essence of all principles is the true principles. All true principles “are known as the door of retaining and upholding.” All phenomena, all of them, [as] we said at the beginning, both tangible and intangible, [contain] the Dharma. The principles and essence, the true principles of these phenomena, are all Dharma. After these Bodhisattvas listened to the Dharma, they took it in; hearing one, they understood 10, 100 or 1000 principles. As Bodhisattvas [took in] the teachings, they entered the door of retaining and upholding. Not only did they know the teachings, but they were replete with them in all actions. In this way, they cultivated and put these teachings into action. They had the causes and conditions to go among suffering sentient beings.
Take Mexico for example, which we were just discussing. Those who were there came back to talk about the earthquake in Mexico back then. Very quickly, the scenes in Mexico flashed through their minds. They talked about it extensively because they took the scenes to heart and because they put [the Dharma] into practice in that place.
Take for example the earthquake that occurred [in Hualien] on February 6, [2018]. Some people joined [the relief efforts and] visited people in their homes to provide comfort. Those who went in and interacted with people took those scenes to heart. If I ask them to share with others, there is a lot they can say about it. It is the same principle. This is a “door” through which they “visit homes to provide comfort.” [Volunteers] visited people’s homes to comfort their minds. It is the same principle. This is also practicing “the dharani-door.” This is also the Dharma. Bodhisattvas arise because of suffering sentient beings; this is also the Dharma. So, we need to put the Buddha-Dharma into practice. We must remember it and keep it firmly in mind.
If we are able to do this, we “give rise to radiant wisdom.” Because this Dharma has entered our minds, we begin to encounter it. Nowadays, neuroscience investigates the different parts of the brain that are in use. Parts that are in use will light up [on scans]; those cells will light up and [look] different. Using this [method], we can investigate the structure of the human body at a subtle and intricate level [and see] which parts of the brain are working. Whichever part of the brain is being used, that area will be especially [active] and look as if it is emitting a light. This is “radiant wisdom.” It “gives rise to radiant wisdom.” These cells begin to do something in the brain.
[Bodhisattvas] “attain the great Dharma of retaining and upholding.” [Having heard the Dharma], they become inspired. The mind and the brain work together. They become inspired, so they have a lot to share with everyone. So, they speak extensively and continuously. This is “joyful eloquence.” In the same way, this is the door of eloquence of retaining and upholding. We can keep all the principles inside our minds. Thus, we are “able to enter the ocean of all teachings.” We are able to enter the ocean of all teachings. So, Bodhisattvas arise because of suffering sentient beings. We must mindfully seek to comprehend this. We must take the principles of the Dharma to heart and remember them.
“Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost.” There is so much virtuous Dharma; we must uphold it all.
Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost and persevere in keeping all kinds of unwholesome teachings from arising. When we hear and uphold all Dharma, discern it and know it completely, when we do not forget any of it and are free of hindrances, this is known as retaining and upholding without obstruction.
We just talked about how, when it comes to our “consciousness,” we must constantly go among people to form good affinities. We must constantly benefit sentient beings. We must constantly develop this habitual nature. In this way we “persevere in keeping it from being lost.” We firmly uphold our eighth consciousness. Whether [speaking of] the Six Sense Organs, the Six Sense Objects or our Six Consciousnesses, when we contemplate the external states they connect to and then take action, [the karma we create] returns to our eighth consciousness. So, in the eighth consciousness, these become our habits. “The only thing we take with us when we die is our karma.” What we bring with us is this consciousness. To be able to “persevere in keeping it from being lost” and not forget [the virtuous Dharma], we must constantly practice this.
So, we “persevere in keeping all kinds of evil Dharma from arising.” If we persevere in [practicing] virtuous Dharma, evil will naturally not come near us. We just talked about this. When we benefit sentient beings throughout time and space, naturally, these discursive thoughts, bad thoughts and actions will gradually depart from us. We may be in an unwholesome organization, and in the past we may have thought it was good and gone along with it. However, we may have later discovered that we should be doing things another way. Gradually, we would leave that organization and naturally come to [a wholesome group] that we feel is ideal and benefits people. We came here, so we left that other place and put our hearts and minds in this place. This is the same principle. We gradually distance ourselves from darkness and surround ourselves with light. This is “turning from the darkness to the light.” Our consciousness gradually moves toward virtuous Dharma. We must be determined to not allow unwholesome teachings to enter us. Our minds must not give rise to any unwholesome teachings.
“We hear and uphold all Dharma, discern it and know it completely.” We are able to know for ourselves that our every thought must be on virtuous Dharma. We must persevere in not letting it slip away. We must constantly be vigilant and not allow unwholesome thoughts to arise in our minds. This requires us to uphold [the Dharma] and persevere after listening to the Dharma. We must “discern [all Dharma]”; we must understand and discern all kinds of worldly and world-transcending Dharma. “We do not forget any of it.” We must clearly understand and not forget any of it. We should not forget it. We must persist all the way in the right things and not forget it. So, if we are able to be like this, as we go among people in our everyday lives, naturally, we will be “free of hindrances.” Our minds will be very calm and at ease, and we will always be immersed in virtuous Dharma. “This is known as retaining and upholding without obstruction.” We will have no obstructions.
[The Buddha] then says, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world….” This sutra passage is saying that there are also Bodhisattvas as numerous as the dust particles of one world.
Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world. One world contains a sun, a moon and four quadrants. As for the dust particles, each particle represents one Bodhisattva. “One world contains a sun, a moon and four quadrants.”
In one world, there is one moon and one sun. With one moon and one sun, this is one world. It is like our planet Earth. Our Earth has one moon and one sun, which are orbiting. There are “four quadrants.” They are east, west, south and north. In the Buddha-Dharma, we talk about the eastern continent of Purvavideha, the western continent of Avaragodaniya and so on. They are in different directions, in the east, west, south and north. In the Buddhist [cosmology], Mt. Sumeru is at the center. On Earth, Mt. Sumeru is considered the center. Around it, there are east, west, south and north. Along with the sun and moon, they make up one world.
Each dust particle represents one Bodhisattva; we can call every dust particle a Bodhisattva. Think about it; if we take these dust particles as Bodhisattvas, then how many Bodhisattvas are there? There are very many. So, everyone is a Bodhisattva. They are those we must seek to help succeed and bring purity to.
So, they “attained unobstructed joy in teaching.”
[They] attained unobstructed joy in teaching: They attained great eloquence and joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared their Dharma-joy with others.
[The Buddha] hopes that everyone can teach [the Dharma] and hear and clearly understand it. In addition, [He hopes that] they will know worldly teachings, practice worldly matters and arise because of suffering sentient beings. [He hopes that] everyone can do this. [The Bodhisattvas] “attained great eloquence.” Because these Bodhisattvas understood the Dharma, they attained great eloquence and “joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared Dharma-joy” with sentient beings.
If this is the case, we will understand all Dharma without obstruction. Then, we will naturally have affirmations and great faith in ourselves. Thus, we will have insights. These insights include insights from the Buddha-Dharma and worldly Dharma and from us putting [the teachings] into practice. We can come together with sentient beings and share these insights with each other. So, we “share Dharma-joy with others.” Those who share this are very joyful, as they have experienced it themselves, and those who hear it are very touched. So, we must work very hard at this.
Now, we are starting to enter into the Buddha’s understanding and views. So, when listening to the Dharma, we must always be mindful.