What the Buddha Taught, p13-15One day Māluṅkyaputta got up from his afternoon meditation, went to the Buddha, saluted him, sat on one side and said:
‘Sir, when I was all alone meditating, this thought occurred to me: There are these problems unexplained, put aside and rejected by the Blessed One. Namely, (1) is the universe eternal or (2) is it not eternal, (3) is the universe finite or (4) is it infinite, (5) is soul the same as body or (6) is soul one thing and body another thing, (7) does the Tathāgata exist after death, or (8) does he not exist after death, or (9) does he both (at the same time) exist and not exist after death, or (10) does he both (at the same time) not exist and not not-exist. These problems the Blessed One does not explain to me. This (attitude) does not please me, I do not appreciate it. I will go to the Blessed One and ask him about this matter. If the Blessed One explains them to me, then I will continue to follow the holy life under him. If he does not explain them, I will leave the Order and go away. If the Blessed One knows that the universe is eternal, let him explain it to me so. If the Blessed One knows that the universe is not eternal, let him say so. If the Blessed One does not know whether the universe is eternal or not, etc., then for a person who does not know, it is straight forward to say “I do not know, I do not see”.’
The Buddha’s reply to Māluṅkyaputta should do good to many millions in the world today who are wasting valuable time on such metaphysical questions and unnecessarily disturbing their peace of mind:
‘Did I ever tell you, Māluṅkyaputta, “Come, Māluṅkyaputta, lead the holy life under me, I will explain these questions to you?” ‘
‘No, Sir.’
‘Then, Māluṅkyaputta, even you, did you tell me: “Sir, I will lead the holy life under the Blessed One, and the Blessed One will explain these questions to me”?’
‘No, Sir.’
‘Even now, Māluṅkyaputta, I do not tell you: “Come and lead the holy life under me, I will explain these questions to you.” And you do not tell me either: “Sir, I will lead the holy life under the Blessed One, and he will explain these questions to me.” Under these circumstances, you foolish one, who refuses whom?’
‘Māluṅkyaputta, if anyone says: “I will not lead the holy life under the Blessed One until he explains these questions,” he may die with these questions unanswered by the Tathāgata.
Suppose Māluṅkyaputta, a man is wounded by a poisoned arrow, and his friends and relatives bring him to a surgeon. Suppose the man should then say: “I will not let this arrow be taken out until I know who shot me; whether he is a Kṣatriya (of the warrior caste) or a Brāhmaṇa (of the priestly caste) or a Vaiśya (of the trading and agricultural caste) or a Sūdra (of the low caste); what his name and family may be; whether he is tall, short, or of medium stature; whether his complexion is black, brown, or golden; from which village, town or city he comes. I will not let this arrow be taken out until I know the kind of bow with which I was shot; the kind of bowstring used; the type of arrow; what sort of feather was used on the arrow and with what kind of material the point of the arrow was made.” Māluṅkyaputta, that man would die without knowing any of these things. Even so, Māluṅkyaputta, if anyone says: “I will not follow the holy life under the Blessed One until he answers these questions such as whether the universe is eternal or not, etc.,” he would die with these questions unanswered by the Tathāgata.’
Then the Buddha explains to Māluṅkyaputta that the holy life does not depend on these views. Whatever opinion one may have about these problems, there is birth, old age, decay, death, sorrow, lamentation, pain, grief, distress, “the Cessation of which (i.e. Nirvāṇa) I declare in this very life.”
‘Therefore, Māluṅkyaputta, bear in mind what I have explained as explained, and what I have not explained as unexplained. What are the things that I have not explained? Whether the universe is eternal or not, etc., (those 10 opinions) I have not explained. Why, Māluṅkyaputta, have I not explained them? Because it is not useful, it is not fundamentally connected with the spiritual holy life, is not conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāṇa. That is why I have not told you about them.
‘Then, what, Māluṅkyaputta, have I explained? I have explained dukkha, the arising of dukkha, the cessation of dukkha, and the way leading to the cessation of dukkha. Why, Māluṅkyaputta, have I explained them? Because it is useful, is fundamentally connected with the spiritual holy life, is conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāṇa. Therefore I have explained them.’
Daily Dharma – May 1, 2024
When he said this, people would strike him with a stick, a piece of wood, a piece of tile or a stone. He would run away to a distance, and say in a loud voice from afar, ‘I do not despise you. You will become Buddhas.’
The Buddha tells this story of Never-Despising Bodhisattva in Chapter Twenty of the Lotus Sūtra. This Bodhisattva did not read or recite sūtras. His sole practice was to tell everyone he met, “I respect you deeply. I do not despise you.” Despite this pure practice, many people became angry and abused him because of their own perverted minds. He did not stay where he could suffer their abuse, and he still maintained his respect for them, despite their behavior. This and the other examples in the Lotus Sūtra of Bodhisattvas are examples for us who aspire to practice this Wonderful Teaching.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 8
Day 8 concludes Chapter 4, Understanding by Faith, and closes the second volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month repeated in gāthās the story of the rich man and his poor son, we consider in gāthās the poor son’s reaction to seeing the rich man.
At that time the poor son
Wandered from village to village,
From country to country,
Seeking food and clothing.
Sometimes he got what he wanted,
At other times he could not.
Getting thinner from hunger,
He had scabs and itches on his skin.
Wandering from one place to another,
He came to the city of his father.
Employed at places from day to day,
He came to the house of his father.[1]At that time the rich man was sitting
On the lion-like seat
Under the great awning of treasures
Inside the gate of the house.
Many attendants were surrounding him.
Many people were on his guard.Some of his attendants were counting
Gold, silver, and other treasures.
Some were keeping accounts;
Others, writing notes and bills.Seeing his father noble and honorable,
The poor son thought:
“Is he a king,
Or someone like a king?”Frightened and scared,
He wondered:
“Why did I come here?”
He thought:
“If I stay here any longer,
I shall be forced to work.”Having thought this, he ran away.
He asked someone
For the way to a village of the poor
In order to get a job.
See Hopeless Cases
The Practical Buddha
What the Buddha Taught, p12[I]t is quite clear that the Buddha’s teaching is meant to carry man to safety, peace, happiness, tranquility, the attainment of Nirvāṇa. The whole doctrine taught by the Buddha leads to this end. He did not say things just to satisfy intellectual curiosity. He was a practical teacher and taught only those things which would bring peace and happiness to man.
Daily Dharma – April 30, 2024
Sometimes he chided him, saying:
“Work hard!”
At other times he coaxed him, saying:
“I will treat you as my son.”
These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has become attached to his lowly existence. The father must teach him slowly with expedients to prepare him to come into his inheritance. The story explains the disciples’ understanding of how the Buddha uses expedients to prepare us to aspire for enlightenment. The Buddha leads each of us differently, and as we progress in our wisdom, he changes how he teaches us. All this is preparation for us to come into the Buddha’s own mind and enjoy his wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 7
Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith.
Having last month considered the benefits of receiving this sutra, we consider the consequence of not believing the Lotus Sutra.
I expound only to people of profound wisdom
This Sūtra of the Lotus Flower of the Wonderful Dharma
Because men of little wisdom would doubt this sūtra,
And not understand it even if they heard it.
No Śrāvaka
Or Pratyekabuddha
Can understand
This sūtra.Even you, Śāriputra,
Have understood this sūtra
Only by faith.
Needless to say,
The other Śrāvakas cannot do otherwise.
They will be able to follow this sūtra
Only because they believe my words,
Not because they have wisdom.Śāriputra
Do not expound this sūtra
To those who are arrogant and idle,
And who think that the self exists!Do not expound it to men of little wisdom!
They would not be able to understand it
Even if they heard it
Because they are deeply attached to the five desires.Those who do not believe this sūtra
But slander it,
Will destroy the seeds of Buddhahood
Of all living beings of the world.
Come and See
What the Buddha Taught, p8-9Almost all religions are built on faith – rather ‘blind’ faith it would seem. But in Buddhism emphasis is laid on ‘seeing,’ knowing, understanding, and not on faith, or belief. In Buddhist texts there is a word saddhā (Skt. ṣraddhā) which is usually translated as ‘faith’ or ‘belief.’ But saddhā is not ‘faith’ as such, but rather ‘confidence’ born out of conviction. In popular Buddhism and also in ordinary usage in the texts the word saddhā, it must be admitted, has an element of ‘faith’ in the sense that it signifies devotion to the Buddha, the Dhamma (Teaching) and the Sangha (The Order).
According to Asanga, the great Buddhist philosopher of the 4th century A.C., ṣraddhā has three aspects: (1) full and firm conviction that a thing is, (2) serene joy at good qualities, and (3) aspiration or wish to achieve an object in view.
However you put it, faith or belief as understood by most religions has little to do with Buddhism.
The question of belief arises when there is no seeing – seeing in every sense of the word. The moment you see, the question of belief disappears. If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises because you do not see it yourself. But if I unclench my fist and show you the gem, then you see it for yourself, and the question of belief does not arise. So the phrase in ancient Buddhist texts reads: ‘Realizing, as one sees a gem (or a myrobalan fruit) in the palm.’ …
It is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as ehi-passika, inviting you to ‘come and see’, but not to come and believe.
Daily Dharma – April 29, 2024
When I saw that some people of little virtue and of much defilement were seeking the teachings of the Lesser Vehicle, I told them, ‘I renounced my family when I was young, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].’ In reality I became the Buddha in the remotest past as I previously stated. I told them so as an expedient to teach them, to lead them into the Way to Buddhahood.
In Chapter Sixteen of the Lotus Sutra, the Buddha gives this explanation of a parable he tells in Chapter Three. In that story, the foolish children of a wise man were playing in a burning house. The man tried to warn his children of the dangers of the house, but the children were so preoccupied with their games they would not leave. Only when the man promised them better toys outside would the children leave the house. The words used by the wise man were meant to get the children out of the house, even though the toys did not exist. These words were necessary to motivate the children to set aside their delusions. They were not meant to be taken literally. We learn from this explanation how the Buddha uses words, and why we formerly needed his expedient teachings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 6
Day 6 continues Chapter 3, A Parable
Having last month considered why the Buddha used a skilful expedient to save his children, we consider the Buddha’s gift of the Great Vehicle.
“Śāriputra! Those who have intelligence, who receive the Dharma by faith after hearing it from the Buddha, from the World Honored One, and who seek Nirvāṇa with strenuous efforts in order to get out of the triple world, are called Śrāvakas. They may be likened to the children who left the burning house in order to get the sheep-carts. Those who receive the Dharma by faith after hearing it from the Buddha, from the World-Honored One, who seek the self-originating wisdom with strenuous efforts, who wish to have good tranquility in seclusion, and who perfectly understand the causes of all things, are called Pratyekabuddhas. They may be likened to the children who left the burning house in order to get the deer-carts. Those who receive the Dharma by faith after hearing it from the Buddha, from the World-Honored One, who strenuously seek the knowledge of all things, the wisdom of the Buddha, the self-originating wisdom, the wisdom to be obtained without teachers, and the insight and powers and fearlessness of the Tathāgata, who give peace to innumerable living beings out of their compassion towards them, and who benefit gods and men, that is to say, who save all living beings, are called men of the Great Vehicle. Bodhisattvas are called Mahasattvas because they seek this vehicle. They may be likened to the children who left the burning house in order to get the bullock-carts.
“Śāriputra! Seeing that all his children had come out of the burning house safely and reached a carefree place, the rich man remembered that he had immeasurable wealth. So without partiality, he gave them each a large cart. I am also a father, the father of all living beings. Seeing that many hundreds of thousands of millions of living beings have come out of the painful, fearful and rough road of the triple world through the gate of the teachings of the Buddha, and obtained the pleasure of Nirvāṇa, I thought, ‘I have the store of the Dharma in which the immeasurable wisdom, powers and fearlessness of the Buddhas are housed. These living beings are all my children. I will give them the Great Vehicle. I will not cause them to attain extinction by their own ways. I will cause them to attain the extinction of the Tathāgata.’
The Daily Dharma offers this:
Śāriputra! Seeing that all his children had come out of the burning house safely and reached a carefree place, the rich man remembered that he had immeasurable wealth. So without partiality, he gave them each a large cart.
The Buddha tells the parable of the Burning House in Chapter Three of the Lotus Sūtra. In the story, a man tries to warn his children who are playing in a dangerous house of the harm that will come to them if they do not set aside their preoccupations and come out. The children did not listen to him, so he told them about nonexistent toys outside the house. The Buddha then compares himself promising an end to suffering to the father promising nonexistent toys, and himself leading all beings to Enlightenment to the father giving his children toys more wonderful than they could imagine.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Potter’s Shed
What the Buddha Taught, p6-8To the seeker after Truth it is immaterial from where an idea comes. The source and development of an idea is a matter for the academic. In fact, in order to understand Truth, it is not necessary even to know whether the teaching comes from the Buddha, or from anyone else. What is essential is seeing the thing, understanding it. There is an important story in the Majjhima-nikāya (sutta no. 140) which illustrates this.
The Buddha once spent a night in a potter’s shed. In the same shed there was a young recluse who had arrived there earlier. They did not know each other. The Buddha observed the recluse, and thought to himself: ‘Pleasant are the ways of this young man. It would be good if I should ask about him’. So the Buddha asked him: ‘O bhikkhu, in whose name have you left home? Or who is your master? Or whose doctrine do you like?’
‘O friend,’ answered the young man, ‘there is the recluse Gotama, a Sakyan scion, who left the Sakya-family to become a recluse. There is high repute abroad of him that he is an Arahant, a Fully-Enlightened One. In the name of that Blessed One I have become a recluse. He is my Master, and I like his doctrine.’
‘Where does that Blessed One, the Arahant, the Fully-Enlightened One live at the present time?’
‘In the countries to the north, friend, there is a city called Sāvatthi. It is there that that Blessed One, the Arahant, the Fully-Enlightened One, is now living.’
‘Have you ever seen him, that Blessed One? Would you recognize him if you saw him?’
‘I have never seen that Blessed One. Nor should I recognize him if I saw him.’
The Buddha realized that it was in his name that this unknown young man had left home and become a recluse. But without divulging his own identity, he said: ‘O bhikkhu, I will teach you the doctrine. Listen and pay attention. I will speak.’
‘Very well, friend,’ said the young man in assent.
Then the Buddha delivered to this young man a most remarkable discourse explaining Truth … . It was only at the end of the discourse that this young recluse, whose name was Pukkusāti, realized that the person who spoke to him was the Buddha himself. So he got up, went before the Buddha, bowed down at the feet of the Master, and apologized to him for calling him ‘friend’ unknowingly. He then begged the Buddha to ordain him and admit him into the Order of the Sangha.
The Buddha asked him whether he had the alms-bowl and the robes ready. (A bhikkhu must have three robes and the alms-bowl for begging food.) When Pukkusāti replied in the negative, the Buddha said that the Tathāgatas would not ordain a person unless the alms-bowl and the robes were ready. So Pukkusāti went out in search of an alms-bowl and robes, but was unfortunately savaged by a cow and died.
Later, when this sad news reached the Buddha, he announced that Pukkusāti was a wise man, who had already seen Truth, and attained the penultimate stage in the realization of Nirvāṇa, and that he was born in a realm where he would become an Arahant and finally pass away, never to return to this world again.
From this story it is quite clear that when Pukkusāti listened to the Buddha and understood his teaching, he did not know who was speaking to him, or whose teaching it was. He saw Truth. If the medicine is good, the disease will be cured. It is not necessary to know who prepared it, or where it came from.