Category Archives: Blog

10,000+

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The photo above is a screenshot of the admin dashboard for 500yojanas.org showing that I now have more than 10,000 posts and 70 pages on my website. Only 428 of those posts are original content. (Everything with a Blog tag.) My reprints of the Daily Dharma make up 2,622 of the total and my daily 32 Days of the Lotus Sutra entries account for 4,551 posts. The remainder is mostly the quotes I’ve set aside.

I purchased the domain 500yojanas.org on Aug. 22, 2015, and set upon this journey.   I’m looking forward to many more milestones in the weeks and years to come.

The Difficulty of Studying the Lotus Sutra

It is difficult
To hear and receive this sūtra,
And ask the meanings of it
After my extinction.

Chapter 11, Beholding the Stūpa of Treasures

In my more than 70 times reading the Lotus Sutra I’ve developed a firm faith that the sutra says what it means and means what it says. It was my pursuit of deepening my understanding that prompted me to enroll in Rissho Kosei-kai in North America’s (RKINA) advanced course on the Threefold Lotus Sutra.

I was attracted to this course because it promised a chapter-by-chapter review of the entire Threefold Lotus Sutra. I suppose it was my own naïveté that inspired me: I was looking for validation of my interpretation. I had failed to appreciate that the “advanced” course that Rissho Kosei-kai in North America offered was simply a retelling of founder Nikkyo Niwano’s interpretation of the Lotus Sutra as detailed in Buddhism for Today.

It was not until after last night’s discussion of Chapter 11, Beholding the Stūpa of Treasures, that I realized I had failed to understand that Rissho Kosei-kai has a very specific interpretation of what the Lotus Sutra says, and that this is one way in which Rissho Kosei-kai separates itself from Nichiren Shu and other Nichiren sects.

For Rissho Kosei-kai, Chapter 11, which Nikkyo Niwano titles, Beholding the Precious Stupa, takes on the roll of an essential lesson necessary to understand the meaning of Chapter 16, The Duration of the Life of the Tathāgata.

Here’s how Nikkyo Niwano summarizes the chapter in Buddhism for Today:

First, we must explain the description of the Stupa of the Precious Seven springing from the earth. This Stupa symbolizes the buddha-nature that all people possess. Buddha-nature (the stupa) springing from the earth implies unexpectedly discovering one’s buddha-nature in oneself (the earth), which one had been predisposed to regard as impure. Hence the title of this chapter, “Beholding the Precious Stupa.”

In this Stupa is the Tathāgata Abundant Treasures, who symbolizes the absolute truth that was realized by the Tathāgata Śākyamuni. This truth never changes, and it has existed throughout the universe forever. The truth is revealed in the form of the various teachings of the Buddha, and it guides people everywhere. This is symbolized by the buddhas who have emanated from the Buddha and who are preaching the Law in worlds in all directions.

When the Tathāgata Abundant Treasures within the Precious Stupa shares half his throne with Śākyamuni Buddha, saying, “Śākyamuni Buddha! Take this seat!” Abundant Treasures testifies that all the teachings of the Tathāgata Śākyamuni are true. This testimony is delivered by truth itself. It may be difficult to understand the idea of the truth itself testifying to the truth, but in brief, this means that all that Śākyamuni Buddha has said is sure to come true eventually. To come true eventually is to testify that what the Buddha said is the truth. There can be no testimony more definite than this.

There is a deep meaning in the image of the Tathāgata Abundant Treasures as the truth and the Tathāgata Śākyamuni as its preacher sitting side by side cross-legged on the lion throne in the Stupa of the Precious Seven. This symbolizes the fact that were it not for a person who preaches the truth, ordinary people could not realize it, and that a preacher of the truth is as much to be honored as the truth itself.

Lastly, the great assembly reflected thus: “The Buddhas are sitting aloft and far away. Would that the Tathāgata by his transcendent powers might cause us together to take up our abode in the sky.” Then immediately Śākyamuni Buddha, by his transcendent powers, transferred the great assembly to the sky. This signifies that if people discover their buddha-nature in themselves, they will be able immediately to make their abode in the world of the buddhas.

Buddhism for Today, p147-148

This was not what I felt the chapter was saying, but, as the instructor in the class stressed last night, what’s actually said in the sutra isn’t necessarily what’s meant. Nikkyo Niwano prefaced his summary of Chapter 11, saying:

As already explained in the Introduction, the Lotus Sutra often represents abstract ideas in the form of concrete images in order to help people grasp them. This entire chapter is a case in point.

Buddhism for Today, p147

And he underscored this at the conclusion of his summary:

In this chapter, grasping the meaning of the text as a whole is more important than understanding the meaning of specific verses or words.

Buddhism for Today, p148

I see peril in this. First, it is unnecessary. The concept of a hidden Buddha nature was made explicit back in Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples, with the Parable of the Priceless Gem. And by completely eschewing the reason why the stupa suddenly appears, this interpretation robs the chapter of its literal meaning. As Śākyamuni explains in Chapter 11:

When [Many Treasures Buddha] was yet practicing the Way of Bodhisattvas, he made a great vow: “If anyone expounds a sūtra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stūpa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sūtra and say ‘excellent’ in praise of him because I wish to hear that sūtra [directly from him].”

This vow offers an important assurance on the value of the Lotus Sutra. As Nichiren observed:

[A] character of the Lotus Sutra is as valuable as two characters because it was attested by the two Buddhas, Śākyamuni and [Many Treasures]; it is as precious as numerous characters because it was verified by numerous Buddhas all over the universe.

As I continue to study the Lotus Sutra and sift through the perspective of Rissho Kosei-kai, I’m left to my own devices.

As Nichiren wrote repeatedly, “True practicers of Buddhism should not rely on what people say, but solely on the golden words of the Buddha.”

Surely, studying the Lotus Sutra in this Sahā World qualifies as one of the difficult acts enumerated by Śākyamuni while seated next to Many Treasures Buddha in the Stupa of Treasures .

800 Years: Faith and Discernment

In November of 2021, a group of people gathered in Dallas to witness the return of John F. Kennedy Jr., whom they believed would re-install Donald Trump as president. JFK Jr. died in a plane crash in 1999, and he didn’t return on Nov. 2 or Nov. 22 or any other day. But that didn’t discourage those who believed Michael Brian Protzman was a prophet.

According to a Nov. 8 story in the online news website Vice:

“When one of Protzman’s followers asked: ‘Are we putting too much faith in this man?’, she was immediately shut down for her ‘lack of faith.’ Those defending Protzman spoke with a religious zeal about their belief and faith in him.”

This is an excellent example of what Nikkyō Niwano warns against in Buddhism for Today:

“Faith (shin) is the working of one’s emotions, and discernment (ge) that of one’s reason. Though people often say that a religion or faith ought to be believed in instead of argued about, it is very dangerous to believe blindly in a religion without having any knowledge of it.”

Buddhism for Today, p63

What true faith requires, Nikkyō Niwano explains, is discernment. Unless a religion combines both, it does not have true power.

“A religion cannot be said to be true unless it combines faith and discernment. The Buddha’s teachings can be understood by reason. They do not demand blind, unreasoning faith. We must understand the Buddha’s teachings by listening to preaching and by reading the sutras. As we advance in our discernment of these teachings, faith is generated spontaneously.”

Buddhism for Today, p64

This plays an important part in Chapter 4, Understanding by Faith. As Nikkyō Niwano says:

“In [Chapter 4], we were taught that we must not have the servile idea that we have the capacity to understand the Buddha’s teachings only to a certain limited extent. We should abandon such trifling discriminations and devote ourselves to hearing and receiving the Law. …

“Even if we have only a shallow understanding of the Buddha’s teachings or can practice only a part of them, this is never useless. Every effort will be surely rewarded with the merits of the Law. But we should not be satisfied with this reward. We must always desire and endeavor to deepen our understanding and to elevate ourselves further. Thus, we can use shallow faith and discernment as the first step in advancing ourselves to a higher level of faith and discernment.”

Buddhism for Today, p75

This topic will return in Chapter 16, but for now it is important to remember that each of us, as believers in the Lotus Sutra, are tasked with helping all of the world’s poor sons. Nikkyō Niwano puts it this way:

“We cannot be said to have actually practiced the spirit of the Lotus Sutra unless we save as many of these poor sons as possible. The only thing we can do to save them and lead them is to understand the spirit of the Buddha’s tactful means as illustrated in [Chapter 4].”

Buddhism for Today, p71

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800 Years: Understanding by Faith

Nothing tells you more about the Lotus Sutra’s definition of faith than the fact that the chapter entitled Understanding by Faith does not contain the word faith.

In the first three chapters of the Lotus Sutra, the necessity of understanding by faith is underscored but not explained.

“Śāriputra, know this!
The Buddhas do not speak differently.
Have great power of faith
In the Dharma expounded by the Buddhas!
As a rule, the World-Honored Ones expound the true teaching
Only after a long period [of expounding expedient teachings].”

We are warned repeatedly that the true teaching is difficult to understand. After all, the goal is not simply personal nirvāṇa. This was too much for the old men living the life of wisdom:

“You expounded the wisdom of the Buddha[, that is, the Great Vehicle] with expedients, but we did not aspire for that vehicle because, when we had obtained the day’s pay of Nirvāṇa from the Buddha, we thought that we had already obtained enough.”

I have great affinity for these old men. I can imagine hearing that the goal posts have been moved. I’m happy where I am. Why trudge on further? Of course, the Buddha will reveal that Magic City later. For now, we are learning how faith and practice move together, and the Buddha’s role.

“By his wisdom the rich man succeeded
In leading his son into his household.
Twenty years after that
He had his son manage his house.”

And later:

“The rich man knew
That his son was base and mean.
Therefore, he made him nobler
With expedients,
And then gave him
All his treasures.”

And finally:

“The Buddhas are the Kings of the Dharma
They are free from āsravas, from cause and effect.
The Buddhas practice patience
In order to save inferior people.
They expound the Dharma according to the capacities
Of the ordinary people who are attached to forms.”

For T’ian T’ai, the Rich Man’s transformation of his Poor Son follows five sequential events – providing, inviting, encouraging, purifying and revealing. These events correspond to five flavors T’ian T’ai used to classify the Buddha’s teachings.

For the Poor Son, the first step of faith was accepting the offer of a job at a double-day’s pay. And through his daily work, his faith grew – “After a while the father noticed that his son had become more at ease and peaceful, that he wanted to improve himself, and that he felt ashamed of the thought that he was base and mean.” In the end, the Poor Son was not frightened at the prospect of taking over the family business. He was happy: “I never dreamed of having this store of treasures myself. It has come to me unexpectedly.”

As the Introduction of the Lotus Sutra explains:

“Faith appears in an honest heart. Neither logic nor reason can awaken faith in us. Faith grows beyond reason when we encounter someone beyond our capacities, or when we unexpectedly touch something absolute in our lives or in the cosmos.”


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The Essential Feature About Hearing the Dharma

I’m taking a break from my immersion in Risshō Kōsei Kai philosophy and exploring Neal Donner and Daniel B. Stevenson’s “The Great Calming and Contemplations: A Study and Annotated Translation of the First Chapter of Chih-i’s Mo-Ho Chih-Kuan.” I haven’t finished the book yet, but I just couldn’t resist passing on this lesson on “the essential feature about hearing the dharma.”

The quote is from the introduction to the Mo-Ho Chih-Kuan by “Chih-i’s disciple, Kuan-ting (561—632), the man originally responsible for recording and editing the work.” [pxiv]

In former times there was a king who decided not to establish a stable [for his elephants] in the vicinity of a hermitage but placed it instead near a slaughterhouse. How much more likely [than beasts in a stable] are humans, when in the proximity of saints, to benefit from their teachings. Again, a brahmin was selling skulls, of which a rod could be passed clean through some, half through others, and not at all through the remainder. Buddhist laymen built a stūpa for those which the rod passed completely through, performed veneration and made offerings to them, and were consequently reborn in the heavens. The essential feature about hearing the dharma is that it has such merit. It is in order to confer this benefit that the Buddha has transmitted the treasury of the dharma. [p104]

This, of course, is absolutely unintelligible until you read the footnote explanations.

On the topic of the elephant stable:

36. From the Fu fa-tsang yin-yüan chuan, T 50.322a. It seems that a certain king used a fierce elephant to trample criminals to death. A time came when the elephant refused to carry out his task, merely smelling and licking his supposed victims without harming them. On inquiring among his ministers, the king found that the elephant’s stable had recently been moved to the neighborhood of a Buddhist hermitage, and the animal was being influenced by the teachings he heard emanating from the monastery. The king therefore ordered the stable moved to the vicinity of a slaughterhouse, whereupon the elephant soon regained his blood lust.

On the topic of the human skulls:

37. Ibid., T 50.322b. The brāhmin had at first no success in selling the skulls and so became angry, cursing and vilifying those who refused to buy them. The Buddhist laymen of the city were frightened at this and agreed to buy. First, however, they tested the skulls by slipping a rod through the ear holes, saying that they attached the greatest value to those which could be penetrated completely so that the rod came out the other side. They explained that such skulls had belonged to persons who in life had heard the Buddha’s wondrous preaching and had thereby attained great wisdom (literal vacuity of mind). Their veneration of these sacred relics earned them rebirth as devas.

Reading a study of the first chapter of Chih-i’s Mo-Ho Chih-Kuan may sound deadly boring, but I’m having lots of fun.

Chanting ‘Namu-Amida-Butsu’

I am not a member of Risshō Kōsei Kai, but I have long found the organization founded by Nikkyō Niwano to be a wealth of information on the Lotus Sutra. No other Buddhist organization of which I am aware places as much emphasis on the study of the Threefold Lotus Sutra. I have benefitted from reading a half-dozen books on the Lotus Sutra and Buddhism published by Kōsei Publishing.

Still, I’ve stumbled over aspects of Risshō Kōsei Kai philosophy. The most recent stumble came after reading Nikkyō Niwano’s The Lotus Sutra Life and Soul of Buddhism. Originally published in Japan in 1969 and released in English in 1970, the book is subtitled, A Modern Introduction to the Lotus Sutra Giving a Better Understanding of the Buddha’s Teachings.

Nikkyō Niwano, while writing on the topic Religion Purifies the Inmost Part of Man’s Mind, uses the example of Dr. Kiyoshi Oka, a mathematician.

His religious life, chanting “Namu-Amida-Butsu,” is a practice in which the exercise of the conscious mind is mostly suspended and the soul of man enters a spiritual state of perfect selflessness. It is not difficult to imagine that as he continued to do this practice everyday, his mind became so extremely serene that he attained a spiritual state of mind seen in the world of the store-consciousness. Thus we can understand how Dr. Oka perceived a mathematical truth through a kind of inspiration or revelation.

In all times and places, there have been numerous instances where scholars and artists have made a great discovery by inspiration when they attained a spiritual state of perfect selflessness. Such instances teach us that we must reconsider our present situation which has been too biased by a materialistic way of life.

Lotus Sutra Life and Soul of Buddhism, p25-26

Later, in discussing how to overcome obstacles that prevent us from following “the Buddhist Way left to us by Śākyamuni,” Nikkyō Niwano writes:

So long as our mind is filled with this egoistic attachment, there is no room to receive the “truth that gives life to all things.” However hard we may try to understand Buddhism, without such room in our minds, the truth runs idly around and does not permeate into the mind. Therefore, our salvation and happiness cannot be achieved by our egoistic attachment.

Unlike Buddhist priests or monks, however, we who lead ordinary lives have egoistic attachments which always appear or disappear. This is because man cannot escape his destiny when it is based on his illusion that he cannot overcome the struggle for existence without his egoistic attachment. If we leave our mind untreated, it never fails to be filled with the egoistic attachment. Accordingly, it is necessary for us to sit down quietly before a Buddhist altar for a fixed time in the morning and evening, and recite the sutras and repeat the Daimoku, the sacred title of the Lotus Sutra, or invoke the name of Amida Buddha.

We can extinguish our egoistic attachment while devoting ourselves to these practices. We can attain a spiritual state of so-called perfect selflessness. When we attain such a state of mind, the light of the truth streams spontaneously through our mind and permeates into its depth.

Lotus Sutra Life and Soul of Buddhism, p53-54

As a Nichiren Shu practitioner, I was startled by Nikkyō Niwano’s repeated suggestion that invoking the name of Amida Buddha was a recommended practice. I was immediately reminded of the quote from Nichiren’s letter “Hōon-jō, Essay on Gratitude”:

Chanting “Namu Myōhōrengekyō” swallows up the functions of “Namu Amidabutsu (Buddha of Infinite Life),” “Namu Dainichi shingon (Great Sun Buddha’s mantras),” and “Namu Kanzeon bosatsu (Avalokiteśvara Bodhisattva)” as well as of all the Buddhas, sūtras, and bodhisattvas. All these will be of no use without the functions of the Lotus Sūtra. This can be seen by everyone, for it has been realized in front of everyone. I, Nichiren, recite “Namu Myōhōrengekyō,” the function of “Namu Amidabutsu (Buddha of Infinite Life)” disappears just as the moon wanes, the tide ebbs, grasses in autumn and winter wither and ice melts under the sun.

Writings of Nichiren Shōnin, Doctrine 3, p53.

I have been attending a 34-week Rissho Kosei-kai in North America (RKINA) advanced course on the Threefold Lotus Sutra, and I took the opportunity to ask Rev. Takashi Yoshizawa, the instructor, about this idea that Namu Amida Butsu was somehow equivalent to Namu Myoho Renge Kyo. In answer he invoked Rissho Kosei-kai’s interfaith doctrine. Essentially, the Truth is one. Imagine that truth as the summit of a mountain. The various religious practices – Buddhist and non-Buddhist alike – are simply different paths to that summit.

I’m not unfamiliar with the “Truth is one” concept and its value. For example, Shinjo Suguro’s Introduction to the Lotus Sutra offers this:

Although the ultimate Truth is one in essence, human beings have various conflicting ideas about it. Nevertheless, we are able to advance toward a higher truth, overcoming conceptual conflicts, since we all believe firmly that the Truth is only one. Indeed, human progress is possible only because we are confident of the existence of a Universal Truth. After all, it is our confidence in the ultimate Truth that leads to the formation of our attitudes toward faith.

Not all paths reach the summit of a mountain, and some paths will be more direct. While I embrace the idea that all religions can have beneficial effect, I’m not prepared to accept that all religious practices are essentially equal.

This is not my first foray into the interfaith question. In May 2020, I wrote four lengthy blog posts on the topic:

800 Years: Your House Is On Fire

Your house is on fire. Even with smoke billowing out of the windows most people don’t pay attention to the warnings. Thich Nhat Hanh explains it this way in Peaceful Action, Open Heart:

“When we hear this story [of the burning house], we may think it’s just a children’s story and that it doesn’t really have anything to do with our lives. But if we look more deeply into our minds and the state of mind of those around us, we see that this parable expresses the truth about our situation. We’re full of craving, always running after things. We want to become the director or president of a company, we want to buy a beautiful car or a nice house, or go on an exotic vacation. We don’t see that the world we’re living in, driven by craving and delusion, is like a burning house.”

Peaceful Action, Open Heart, p49

And this brings suffering, which is the first Truth taught by the Buddha. As the Introduction to the Lotus Sutra explains:

“From the Buddhist viewpoint, suffering is an inescapable fact of life, as illustrated in the dictum, ‘All existence is suffering.’ Many people think this view is too pessimistic, but that is not the case. The dictum is presented as a bare fact, neither good or bad. Biological suffering is a part of life. The question is, What can we do about it?”

Re-read that last question: What can we do about it? The old man in the Parable of the Burning House knows he’s strong enough to carry his children to safety, but he wouldn’t be able to save them all. As Nikkyō Niwano explains in Buddhism for Today, the Buddha purposely doesn’t use his divine powers but instead inspires us to act by luring us with the things we desire.

“To imagine attractive playthings to oneself means that one has already entered into the mental state of śrāvaka, pratyekabuddha, or bodhisattva. To run out of the burning house means that one is already seeking after the Buddha’s teachings. When living beings remove illusions from their minds, they can immediately escape from the burning house of suffering in this world.

“However, they do not yet think of being saved from the burning house. Their minds are filled with the desire to obtain one of the attractive carts … . Then they ask the Buddha for these carts. This means that each asks for his own enlightenment. Then quite unexpectedly, beyond the enlightenment of the three vehicles, they see the supreme teaching, that is, the enlightenment of the One Buddha Vehicle (the great white-bullock cart), shining brilliantly.

“The Buddha really wishes to give this great cart to all living beings. So he gives the same thing unsparingly and equally to anyone who has advanced to the mental state of seeking supreme enlightenment.”

Buddhism for Today, p58-59

That mental state of seeking supreme enlightenment is called faith. It takes only a single moment of faith to start us on our way through the gate and to safety.


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800 Years: How Many Vehicles Do We Need?

Faith does not require understanding, but that doesn’t mean understanding shouldn’t be sought. That is the role of study in the Buddhist triad of faith, practice and study. As we study, we learn. As we learn, we deepen our understanding. All of this nourishes our faith and allows that faith to grow and flower and bear fruit. For me, this is illustrated in the prediction of future Buddhahood offered to Śāriputra in Chapter 3, A Parable:

“Śāriputra! Although the world in which he appears will not be an evil one, that Buddha will expound the teaching of the Three Vehicles according to his original vow.”

Why would Śāriputra need to teach the Three Vehicles when we learned in Chapter 2 that there is no vehicle other than the One Buddha-Vehicle? Many times when I cycled through my 32 Days of the Lotus Sutra I stumbled here. None of the other predictions of future Buddhahood of the śrāvakas includes this detail.

A year ago, after reading this chapter more than 60 times, I came to a realization. (The remainder of this essay summarizes what I wrote here.)

In Chapter 3, Śāriputra explains that he considered himself a śrāvaka and the teaching he had received before as somehow different from what Bodhisattvas were given. This misunderstanding – the thought that he was taught a lesser teaching – is Śāriputra’s. Thinking there are three separate vehicles mistakes what Śākyamuni did, what other Buddhas are doing and what Śāriputra will do when he becomes a Buddha.

Śākyamuni’s original vow is discussed toward the end of Chapter 2, Expedients.

“I thought:
‘If I extol only the Buddha-Vehicle,
The living beings [of the six regions] will not believe it
Because they are too much enmeshed in sufferings to think of it.
If they do not believe but violate the Dharma,
They will fall into the three evil regions.
I would rather enter into Nirvana quickly
Than expound the Dharma to them.’

“But, thinking of the past Buddhas who employed expedients,
I changed my mind and thought:
‘I will expound the Dharma which I attained
By dividing it into the Three Vehicles.’ ”

Chih-i offers this explanation in his Profound Meaning of the Lotus Sutra:

“Chu-i Yung-san (Abiding in the one and employing the three) is the function related to the Subtlety of Benefits. This is spoken of by Chih-i in terms of the Buddha’s original vow. The Buddha vowed to expound the Three Vehicles in the mundane world. This original vow of the Buddha denotes ‘abiding in the one,’ and expounding the Three Vehicles denotes ‘employing the three.’ ” (Vol. 2, p446)

Śāriputra, like all Buddhas, will abide in the one while he employs the three.

As we are told in Chapter 2:

“I showed to them
The teaching of the Three Vehicles as an expedient
In order to save them from various attachments.”

My misunderstanding, like Śāriputra’s, was in not appreciating the nature of the One Buddha Vehicle. There is no second or third vehicle outside the One Buddha Vehicle.


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800 Years: Parents and Children

The Parable of the Burning House in Chapter 3 offers an interesting vision of a life of ignorance:

“They were not frightened or afraid. They did not wish to come out. They did not know what a fire was, what a house was, and what they would lose. They ran about happily. They only glanced at their father occasionally.”

This begs the question: If they are not afraid and they are running about happily, why bother them? But any parent will recognize the answer.

“This triple world
Is my property.
All living beings therein
Are my children.
There are many sufferings
In this world.
Only I can save
[All living beings].

“I told this to all living beings.
But they did not believe me
Because they were too much attached
To desires and defilements.

“Therefore, I expediently expounded to them
The teaching of the Three Vehicles,
And caused them to know
The sufferings of the triple world.
I opened, showed, and expounded
The Way out of the world.”

Underscore “caused them to know the sufferings of the triple world,” and “opened, showed, and expounded the way out of the world.”

Where does faith come into this discussion? It is what the children are asked to provide. It is the initial willingness to believe.

“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. … 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. … 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.”

And this willingness to believe – this faith – makes it possible for the Buddha to reveal the One Vehicle that can carry all of his children.

“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.”


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800 Years: Doubts

In Chapter 3 we get an example of how arrogance can poison faith and weaken it when Śāriputra sings in gāthās:

“I walked about mountains and valleys,
Or sat under a tree in a forest, thinking this over.
I reproached myself with a deep sigh:
‘Why was I deceived?
We also are sons of the Buddha
[Just as the Bodhisattvas are].
We entered the same [world]
[Of the] Dharma-without-āsravas.
But we shall not be able to expound
Unsurpassed enlightenment in the future.
We are in the same [world of the] Dharma.
But we shall not be given
The golden body with the thirty-two marks,
The ten powers, and the emancipations [of the Buddha].
We are deprived of the hope
To have the eighty wonderful marks,
The eighteen unique properties
And the other merits [of the Buddha].’

“[Sitting] in the midst of the great multitude,
You benefited all living beings.
Your fame extended over the worlds of the ten quarters.
When I was walking alone,
I saw all this, and thought:
‘I am not given this benefit. I have been deceived.’
I thought this over day and night,
And wished to ask you,
‘Am I disqualified
[From having this benefit] or not?’”

When we find ourselves in this position we shouldn’t just sit and wonder. We need to ask why. That’s part of our practice. We need faith to ask and then listen.

“I hear your gentle voice.
Your voice is deep and wonderful.
You expound the Pure Dharma.
My heart is filled with great joy.
All my doubts are gone.
I have obtained true wisdom.

“I shall become a Buddha without fail.
I shall be respected by gods and men.
I will turn the wheel of the unsurpassed Dharma,
And teach Bodhisattvas.”

Persevering in faith we proceed along the path.

In Burton Watson’s introduction to his 1993 translation of the Lotus Sutra, he writes:

“Very early in the sutra the Buddha warns us that the wisdom of the Buddhas is extremely profound and difficult to comprehend, and this warning is repeated frequently in later chapters. …

“But of course in the view of religion there are other approaches to truth than merely through words and intellectual discourse. The sutra therefore exhorts the individual to approach the wisdom of the Buddhas through the avenue of faith and religious practice. The profound influence which the Lotus Sutra has exerted upon the cultural and religious life of the countries of eastern Asia is due as much to its function as a guide to devotional practice as to the actual ideas that it expounds. It calls upon us to act out the sutra with our bodies and minds rather than merely reading it, and in that way to enter into its meaning.” (page xx-xxi)

Through practice and study, we set aside our doubts and strengthen our faith. Moment to moment, we walk along the path leading to enlightenment.


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