——The Three Obstacles” (Tri-āvaraṇa)

The visual presentation of key turning points in numerous treasures

Translated by the Tripitake Master Bodhiruci under Imperial Decree Volume 91
The Assembly on Generating the Supreme Resolve chapter 25-1

Contributed by the Buddhas’ Practice Incorporated, Australia

Mentor: Bennie Spirit

Editor: Yinyue(Ivy)

With gratitude to Google AI Gemini

With gratitude to NotebookLM

Draft Date: April 6, 2026

Location: BPI Meditation Center

Abstract:

This article serves as a specialized branch of the “Mahayana Practice System Flowchart.” It addresses a critical dilemma faced by many practitioners: a state where one consistently forgets what ought to be contemplated, spoken, or practiced, while simultaneously—and almost instantaneously—manifesting those thoughts, words, and actions that should be avoided. This is a grave issue that fundamentally impedes authentic practice.
Where does the root of this problem lie? It lies in the “Three Obstacles” (*Tri- āvaraṇa*). Through the accounts documented in this text, we explore the origins of these impediments in detail. This serves as a guide for readers to introspect and examine whether they have cultivated such negative karma (*akuśala-karma*), which may lead to various obstructions on the path of cultivation. Furthermore, this text elucidates the methodology for breaking through these obstacles, providing a clear path to overcome hindrances and restore the integrity of one’s practice.

The Meaning-Based Interpretation of “Bodhiruci” (菩提流志)

The aspiration of the stream of Bodhi (enlightenment) is continuously moving, much like the flowing waters of the Yangtze and Yellow Rivers. Enlightenment resembles

the waters of the Yangtze River, flowing seamlessly all the way into the great ocean, which represents the vast ocean of the Buddhadharma. Navigating with a favorable wind and current, you flow into this ocean effortlessly.
In the Buddhist sūtras, the standard terminology for this spiritual process is “entering the Dharma stream” (*dharma-srota*).

Bodhisattvas travel down with the current, ultimately entering the great ocean. Conversely, ordinary sentient beings swim against the current, which is the path of affliction (*kleśa*) and suffering (*duḥkha*). Though both are within the same stream, because sentient beings struggle against the current, their path becomes increasingly shallower and narrower. They exert immense, exhausting effort yet gain very little. It is like seeing a black bear standing by the water waiting for fish; the bear knows the fish will instinctively leap upward against the current, so it simply waits there, opens its mouth, and devours them.

Therefore, true “entering the stream”—what the Buddhadharma defines as entering the stream—is the stream of Bodhi. One simply needs to go down with the current. You can reach the ocean even by relaxing and “lying flat.” In reality, it is extremely simple, both effortless and peaceful, yet ordinary sentient beings do not appreciate this path. Those who have attained enlightenment will invariably move down with the stream, while those who are unenlightened will always fight against the current. Thus, the core aspiration of “Bodhiruci” is to be in complete alignment with the Buddhadharma. Interpreted by its underlying meaning, it signifies “corresponding with the Dharma” (*dharma-samprayukta*). This specific aspiration is indestructible, which is why this name was chosen. It means to go along with the Dharma stream— conforming entirely to the Buddhadharma.

Originating Circumstances

Q:
Last time, you mentioned the matter of lesson preparation – setting a specific theme and having everyone discuss it. Is this the most suitable method for sentient beings? What should be the entry point for teaching the Dharma?
A:
The greatest inclination of sentient beings is the pursuit of personal profit and self- interest. In fact, it is their only inclination.
If you tell a sentient being that ‘this’ is intimately linked to their own interests, they will naturally regard it with importance.
If you begin from a sentient being’s primary point of interest, there is no such thing as them ‘failing to listen’. They might even fear missing a single word.
Conversely, if the teaching appears irrelevant to their interests or if it even threatens their perceived interests, they will manifest ‘pathological states’, such as highly inappropriate speech, behavior, or conduct.

Q:

Why is my speech always incomplete or lacking comprehensiveness?
A:
It is due to the excessive accumulation of Verbal Karma (Vākkarma). When Verbal Karma is accumulated to excess, one not only fails to speak comprehensively but also errs the moment one opens one’s mouth.

If the Verbal Karma becomes severe, it can even lead to speaking in total opposition to the truth and performing every action in a reversed or contrary manner.
This is the manifestation of Karmic Retribution resulting (Karmavipāka) from excessive negative deeds.

For instance, according to the records in the Mahāratnakūṭa Sūtra, there were five hundred Bodhisattvas who accumulated excessive Verbal Karma. Ultimately, they fell into such a state: they could not express themselves clearly, they were unable to accomplish wholesome deeds, yet they succeeded instantly whenever they attempted unwholesome actions.

Q:

Seeing themselves in such a state, do they feel anxious or distressed?

A:

They are anxious indeed. They are aware, thinking, “The Path of the Buddha is so sublime, yet I have ceased to practice? Can I even still practice?” They ask this because they know they are no longer capable of performing the required deeds. In the face of such Karmic Retribution (Vipāka), they have no choice but to endure it. Therefore, anyone who truly understands even a fragment of the Dharma

(Buddhadharma) will realize what the Precepts (Śīla) are and exactly how vital they are!
This is the most fundamental point; from this perspective, one can discern the supreme importance of Buddhist Precepts. Furthermore, the descriptions provided are extremely vivid and supported by actual examples—and those involved were at the Bodhisattva level.

One cannot simply study this once, nor is it enough to merely “know” it. To what degree must one learn? One must attain direct realization and practice, because this is intimately linked to one’s own fundamental welfare; it is one’s true benefit. Only a fool would spend all day engaging in Idle Speech (Sambhinnapralāpa), speaking recklessly about anything and everything.
A person who recognizes their own ignorance would never dare to harm themselves. Who could be so foolish? To what degree of delusion must one fall before they would actively bring harm upon themselves?

Question:
At that time, since they were obstructed by their Karmic Hindrances (karmāvaraṇa), was it impossible for them to change?
Answer:
If change were impossible, it could not be called “Developing the Bodhisattvas’ Aspiration and Resolution” (abhiprāyika-bodhisattva-samādāna).

Question:
Then why does the transformation take so long? It spans so many Kalpas (aeons)! Answer:
Firstly, the gravity of their Karma is simply that heavy.
Furthermore, they lacked the power of Vigorous Repentance (prativigātana). From the era of past Buddhas until now, they merely drifted. It was only under the guidance of Śākyamuni Buddha that they finally reached a firm decision and made Great Vows (mahā-praṇidhāna), resolving that even at the cost of their lives, they would never again commit such transgressions, specifically the sin of Slanderous Speech (paiśunya / double-tongue).

Question:
Did they not employ the power of Great Repentance before? Answer:

No, they did not. Moreover, because their Karmic Fruition (karmavipāka) had already matured, they must persist in repentance until the Age of Dharma Decline (paścimadharma) before they can attain recovery and gain Rebirth in the Pure Land of Ultimate Bliss (Sukhāvatī-vyūha). Many claim that attaining rebirth in Sukhāvatī is easy; however, it is recorded here that even those at the level of Bodhisattvas, when under the weight of such Retribution, find it difficult. How then could an ordinary Pṛthagjana (worldling) find it simple?

Question:
Some people do speak that way, and having heard it, I came to believe that rebirth in the Pure Land is very easy.
Answer:
It is not easy.

Question:
What should be done then?
Answer:
You are hindered by the Three Obstructions (trivāraṇa: afflictions, karma, and retribution). For example, if your eyes are covered by a thick black cloth and you are asked to read the Sutras, how could you see? In the presence of your severe Karma, your Six Sensory Faculties (ṣaḍ-indriya) are obscured, and your vision is blocked. How then can you perceive the Buddha’s teachings?
It is precisely why we are now studying this—the Assembly on Developing the Bodhisattva’s Aspiration—to establish that very resolution.
We must study this section well. If you can break through those Karmic Obstructions (karmāvaraṇa), Retributive Obstructions (vipākāvaraṇa), and Afflictive Obstructions (kleśāvaraṇa), you will then realize what it means for a Bodhisattva to establish their resolve. If these barriers are not removed, one remains like the five hundred Bodhisattvas in this assembly: they could only commit unwholesome acts and were unable to perform even a single good deed. Why? Simply because they were so severely hindered by their own Karma.

Question:
They were Bodhisattvas in the past, yet now they are in such a terrible state. Are they still Bodhisattvas? After being hindered by Karma, are they no different from ordinary people?
Answer:
They are essentially the same.

Symptoms of the Five Hundred Bodhisattvas

Right at the beginning, the current state of the five hundred Bodhisattvas is clearly defined1:
Their Six Faculties (Ṣaḍāyatana) are dull and clumsy; they struggle to express themselves clearly, yet they possess the arrogance to believe they are capable of everything.
They delight in eating, drinking, and seeking pleasure. They indulge in gossip about others—dragging up useless, ancient history like “the bones of the year before last and the chaff of ten thousand years ago.” Following their delusive thoughts (vikalpa), they speak whatever comes to mind, talking nonsense all day long. They utter nothing of use, only words that are harmful.
In addition to their pursuit of pleasure, they are quite “capable” in worldly labors, being proficient in all kinds of mundane tasks.
Even joking is called conceptual proliferation (prapañca). Any speech that lacks true benefit (bhūta-hita) is called prapañca; words without true meaning or that do not truly benefit sentient beings are all considered prapañca. This includes frivolous speech (saṃbhinnapralāpa). Indeed, all four types of vocal karma can be regarded as prapañca.
They simply love these things: discussing worldly affairs, sleeping, rambling, and scheming about how to make a fortune, how to earn a little something, or how to avoid losing out… their minds are filled with such thoughts all day long. These are all forms of perverted wisdom (ku-prajñā).

Question: Is their extensive engagement in mundane affairs driven by greed (lobha)? Answer: Of course. If a sentient being were not driven by greed, why would they be called a “sentient being”?
The key point is what I often say: “Engaging in what is improper, while losing Right Mindfulness.”

Why do I always repeat this phrase? Because it encompasses everything. The behaviors mentioned above are all things that should not be done, yet they do them. That which truly ought to be done—Right Mindfulness (Samyak-smṛti)—is exactly what they fail to remember. Sometimes they might remember it but still do not practice it, let alone when they forget it entirely. Because their hearts are not in it, even if they hear the Dharma, they forget it immediately afterward.
However, when it comes to calculating how to gain a bit of profit, how to squeeze an advantage out of every person, and how to benefit themselves, they are extremely diligent (vīrya). Within deluded conduct (moha-caryā), they are the most energetic of all.
Now, remember this core point: these five hundred Bodhisattvas are heavily burdened by karmic obstacles (karmāvaraṇa); this is the concrete manifestation of the Three Obstructions (trivāraṇa).

The Intervention of Maitreya Bodhisattva

At that time, Maitreya Bodhisattva (彌勒菩薩) was also present in the assembly. Observing that these Bodhisattvas remained in such a state throughout the day, he thought to himself: “These Bodhisattvas cultivated so excellently in the past, yet now each of them has retrogressed to such a severe degree. This must not continue. I must find a way to make them understand.”

Thereupon, Maitreya Bodhisattva arose from his Samādhi, approached those Bodhisattvas, and said to them: “Virtuous Ones, how do you believe Anuttara-samyak-saṃbodhi (Unsurpassed Complete Enlightenment) can be made to increase without falling into retrogression?”2

Those Bodhisattvas replied in unison: “Regarding Unsurpassed Enlightenment, we experience no increase, only retrogression. Why is this? Our minds are constantly shrouded by Vicikitsā (doubt and hesitation). We are unable to comprehend or understand; we are frequently plagued by the doubt: ‘Can a person such as I attain Buddhahood, or not?’

Furthermore, we cannot understand or sever the Dharma of Descent. We often wonder: ‘Are we destined to fall, or are we not?’ Thus, whenever a Kusala Dharma (wholesome state) seeks to arise, it is immediately entangled and covered by various doubts.”

On Wisdom and the Obscuration of Karma

Question:
If one has already accomplished Wisdom, can they still be deluded?Answer:
This is the nature of Karmāvaraṇa (Karmic Obstacles); they possess the power to obstruct. When one is obstructed, it does not mean that the attainments you have realized have vanished. For example, if you have a few coins but forget where you placed them, the money is not lost simply because you have forgotten its location.

Question:
I believe that Wisdom is light and Karmic Obstacles are darkness. Where light exists, it should be able to illuminate and shatter the darkness.
Answer:
Darkness can also block light. For instance, if you take a heavy iron cover and place it over a lamp, the light is obstructed. However, the light beneath the iron cover still exists; it is merely concealed.

On the Three Obstacles and Repentance

Question:
Can the Three Obstacles (Obstacles of Affliction, Karma, and Retribution) even block Abhijñā(Supernormal Powers)?
Answer:
They can block anything. That is why they are called ‘Obstacles’ or Nīvaraṇa(Hindrances/Covers); they cover things up.

Question:
Is it like a shell—thick, hard, and without cracks—that has me tightly trapped?

Answer:Yes.
Question:
And the goal is to break open the shell?
Answer:
Yes.

Question:
In his current state, can he open it himself? He wishes to open it, yet he cannot.
Answer:
One must not wait for the ‘fruit’ (consequence) to ripen before practicing Deśanā (Repentance). The earlier one repents, the better. For example, if one repents immediately after committing an offense, the effect is most superior. Furthermore, do not commit offenses against Ariyas (Noble Ones) or against the Puṇyakṣetra (Field of Merit); offenses against these are difficult to repent and clear.
Do not wait, and do not procrastinate. If one continues to delay and fails to repent, the obstruction only grows thicker. From the era of Kāśyapa Buddha (迦葉佛) until the present era of Śākyamuni Buddha (釋迦佛), a vast amount of time has passed. For them to begin repenting now is, of course, exceedingly difficult.

See the webpage for details:

https://drive.google.com/file/d/1MMg2senJ6ASJDwrw-2tUMNj1Qcgqpe1Q/view?usp=drive_link