Source elements of the Lotus Sutra, p 327-328The Commentary on the Lotus Sutra, Fa-hua lun (Saddharmapuṇḍarīkopadeśa, T. 1519, variant T. 1520), by Vasubandhu and translated into Chinese twice early in the sixth century, states:
The chapters following teach seven parables for the sake of living beings and the seven kinds of defilements they possess, in order to overcome the seven kinds of overweening pride.
It summarizes the seven parables as follows:
- The parable of the burning house has been narrated for those who, seeking after power, perversely vaunt their assertion that they possess the Truth and seek after merits. In this world they burn the greatest from the fire of the various defilements and seek after reward in terms of the state of a heavenly being, which remains defiled with the outflows that obstruct enlightenment. These people are enabled to accumulate roots of goodness and the merits of samādhi in this world, and to be gladdened by expedients, so that later they will be able to enter true nirvana.
- The parable of the poor son has been narrated for those who, seeking the liberation of a śrāvaka, possess a singly directed pride in superior knowledge. They reason perversely that their own vehicle is no different from that of the Tathāgata. Through this parable, such people will be enabled to board the Great Vehicle, the one revealed through the three.
- The parable of the rain has been narrated for those who, seeking the Great Vehicle, have the arrogance of a singly directed resolve, reasoning perversely that there is no such thing as a śrāvaka or a pratyekabuddha vehicle. The parable allows them to know that there are other vehicles. Though the buddhas and tathāgatas preach the Dharma equally without discrimination, the seeds that sprout within living beings depend on the various roots of goodness.
- The parable of the magic city has been narrated for those who arrogantly believe that what is not real has being. They perform the samādhis (concentrations) and samāpattis (final, unperturbed samādhis) that are still defiled by the outflows, and though they know that nirvana is not real, they still pursue it. They are enabled through skillful expedients to enter the magic city, the city of nirvana, which is the city of the dhyānas and the samādhis. They pass through this city and enter the city of true nirvana.
- The parable of the priceless jewel has been narrated for those who, though not having false illusions, still do not realize that they have long possessed the roots of goodness of the Great Vehicle. They do not seek the Great Vehicle, but their narrow and inferior minds give rise to deluded understanding so that they think theirs is the first vehicle. Through the parable they are able to recall their past roots of goodness and learn to enter samādhi.
- The parable of the king’s jewel has been narrated for those who are arrogant in the accumulation of merits. Though they hear the teaching of the Great Vehicle, they attach themselves to teachings that are not of the Great Vehicle. The parable enables them to hear the teachings of the Great Vehicle, and through them receive the secret predictions of the buddhas-tathāgatas, the same as if they had completed the ten stages.
- The parable of the physician has been narrated for those who have pride in not accumulating merits. Remaining in the first vehicle, they have not in the past practiced and accumulated roots of goodness, so that even though they hear of the first vehicle, they cannot in their hearts believe in it. The parable shows them “the proper quantity of nirvana” … by enabling them to bring to fruition those roots that have not yet borne fruit.
Category Archives: d21b
The Buddha Is Always Available To Us
The Stories of the Lotus Sutra, p 206-207When the Dharma Flower Sutra says that the Buddha is somehow embodied or represented in all directions throughout time and space, it is not claiming that the Buddha is somehow beyond time and history – in fact, it is saying something that is nearly the opposite: namely, that no matter where we go, whether on foot or by spaceship, and no matter when in our lives, whether celebrating our eighteenth birthday or lying on our deathbed, there is no place and no time in which the Buddha is not available to us.
The father returns home after the children have been shocked into taking the medicine and have recovered. children are able to see him once again. By taking good medicine, the Dharma, people are able to see the Buddha, even though he died some twenty-five hundred years ago. To incorporate the Dharma into one’s life is to be able to see the Buddha. The Buddha can be found in anybody and anything at all. This is what it means for the Buddha to be universal: he is to be found whenever and wherever we look for him.
Juryōhon
Chapter 16: The Duration of the Life of the Tathāgata
“I, Śākyamuni, am originally a Hotoke (Buddha).
“I am always expounding the teachings of the Buddha to lead you into the Way of the Buddha.
“Many hundreds of thousands of years have passed since I began expounding my teachings.
“In order to help save you, I have even hidden myself tentatively from this world, but I am always present in this Sahā world. I always live here expounding the Dharma.
“To tell the truth, I am always here, but for those who don’t realize that, I am intentionally hiding myself from your sight.
“When you notice my absence, you appreciate the Buddha for the first time, hold services for his remains and then soon, every one of you begins to seek the Buddha seriously from the heart.
“Once you have trusted the Buddha in all seriousness, you will honestly begin to want to meet Him and seek the Way of the Buddha at the cost of your lives.
“When you enter that state of mind, you realize the Buddha is present in this world along with His disciples.
“You will then begin to understand the reason why the Buddha is saying, ‘I am always here. Only I choose to hide and appear on purpose in order to save you all.’
“In fact, if there is anyone who seeks me, not just on earth but anywhere in space, there I am able to expound my teachings.
“You might think there is no Buddha simply because you do not care to lend an ear to the Buddha’s teachings.
“When I look at your way of life, I can tell very well how hard you are struggling with various sufferings, unable to find the way to escape from them.
“I hide myself from you both to help you realize you can never escape from the sufferings of this world by yourself, and become convinced that you should seek the Buddha and His teachings. When these feelings arise, you will understand that the Buddha is actually expounding His teachings at all times.
“This is known as the Buddha’s supernatural powers. In other words, the Buddha is anywhere at any time.
“Even when you suspect that the world has come to its end and that it will burn to destruction in a great fire, my mental state always remains peaceful, and my surroundings are full of people with the same mental state. It is like, for example, a beautiful flower garden and bushes. There stands a building like a castle. Around it, grow trees full of beautiful flowers and fruits and people are living happily. It is as if heavenly beings are playing music and petals of the mandārava-flowers are gracefully falling around us.
“My world of enlightenment, my world of wisdom, will never be destroyed. But all of you who are at a loss believe this world is moving towards destruction and that while you exist in this world, all kinds of frightful and painful events will arise.
“The reason why you are suffering as you are right now is because you have totally failed to reflect upon your half-hearted ways of life filled with worldly desires, without paying any attention to the right religion and the right faith, and not being mindful of making any efforts.
“Those who continue to conduct good deeds for the world, for its people – with the right faith at heart – are released from the binding of self-attachments and neither fool themselves nor others. People of these kinds will understand that I am expounding my teachings here all the time.
“To those who seek the Way of the Buddha in such states of mind, I teach them that the Buddha’s life is eternal. To those who do not seek the faith, I teach them to have faith in him.
“Thus my wisdom works at my own will. Since I have limitless wisdom and have gained an eternal life, I am capable of saving all people. And these incomparable powers can be obtained thanks to my own endeavor practiced day by day without rest.
“Those who make efforts to try to comprehend the significance of life! You must not question the true eternal existence of the Buddha. You must fundamentally take yourself from your current hypocritical ways of life. That way, you will understand that the teachings of the Buddha are fruitful.
“When the renowned physician saved his children, who themselves were suffering from deadly poison but would not accept any medicine given by their father, by telling them, ‘Your father is dead,’ when in fact he was alive, nobody blamed him. Likewise, I am actually the father of this world, capa ble of saving all people from various pains and sufferings.
“However, you cannot tell what is right and what is wrong. In order to open your eyes, I say that the Buddha is not here while in actuality, I am here. But if you become aware that I am really here, you will gradually lose the sense of appreciation and begin to develop arrogance. Then eventually, you will return to the life full of worldly desires and ultimately fall into the three evil realms of hell, hungry spirits and animals.
“I can see clearly whether or not you people are following the right way. That is why I expound the teachings in many ways in order to lead you appropriately.
“I have only one wish. My wish is to know how I can quickly lead you to the right way of faith and make you become a Buddha as soon as possible.”
Easy Readings of the Lotus SutraThe Pure Land Where the Practicer of Lotus Sūtra Resides
QUESTION: Which “Pure Land” should practicers of the Lotus Sūtra pray to be reborn in?
ANSWER: It is stated in the sixteenth chapter on “The Life Span of the Buddha,” the essence of the Lotus Sūtra consisting of 28 chapters, “I will always stay in this Sahā World;” “I reside here always;” and “This world of Mine is at peace.” According to these statements, the Eternal True Buddha, the origin of all Buddhas in manifestation, is always in this Sahā World. Then why should we wish to be anywhere other than this Sahā World? You should know that there is no Pure Land other than the very place where the practicer of the Lotus Sūtra resides. Why should we concern ourselves seeking a Pure Land in any other place?
It is, therefore, stated in the twenty-first chapter on the “Divine Powers of the Buddha” of the Lotus Sūtra: “Wherever scrolls of the sūtra are placed, whether it may be in a garden, a forest, under a tree, in a monastery, a layman’s house, a palace, a mountain, a valley or a wilderness…, you should know that it is the very place to practice Buddhism.” The Nirvana Sūtra states: “You should know, Gentlemen, that wherever this Nirvana Sūtra spreads becomes the Pure Land as indestructible as a diamond, inhabited by people with bodies as imperishable as a diamond.” Those who believe in and practice the Lotus-Nirvana Sūtras, thus, should not seek the Pure Land anywhere other than the very place where they, believers of this sutra, reside.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 67-68
An Action-Oriented Sutra
The Stories of the Lotus Sutra, p260-261The Dharma Flower Sutra … is action-oriented. At the end of Chapter 16 we are invited to perfect our buddha bodies. The Sutra, in other words, is as much concerned, perhaps even more concerned, about what we do with our hands and feet as it is with what happens in our minds. This is not to say that what happens in our minds is unimportant. It is exceedingly difficult to imagine a peaceful world without there being peaceful minds. But I think it would be a great mistake to assume that, at least for the Dharma Flower Sutra, the end or goal of Buddhism is some kind of experience of being enlightened or awakened. For the Lotus Sutra, the goal is the way itself, the way of awakened action – the practice and the way of the bodhisattva, one who is becoming a buddha through taking on whatever forms are needed to help others.
The Work Ahead
The Stories of the Lotus Sutra, p302[F]or the Dharma Flower Sutra one of the worst failings of human beings is an arrogance that leads to supposing that one has arrived at the truth and has no more to do. Anyone who truly wants to fulfill the Lotus Sutra and become a bodhisattva or buddha for others always has more to do. Followers of the Sutra refer to Shakyamuni Buddha as “Eternal Buddha Shakyamuni.” Some might misunderstand this appellation as meaning that the Buddha has arrived at his goal, is finished or perfect, and has no more to do. But in Chapter 16, which is entitled “Lifetime of the Tathagata” and is about the extremely long life of the Buddha, the Buddha says that he has been practicing the bodhisattva way, that is, helping others, for a fantastically long time – and that he is not yet finished. In other words, the long life of the Buddha, rather than being an indication that he has arrived at some static nirvana, indicates nearly the opposite – that he still has a lot of work to do. It follows, of course, that if the Buddha still has a lot of work to do, so do we. And, for that, we have to remain determined to be awakened.
Faculties of Faith
Buddhism for Today, p223-224[The Buddha] preaches his teachings according to the mental capacity of his listeners. This the tactful way of the Buddha’s compassion, coinciding with his words: “Whenever living beings come to me, I behold with a Buddha’s eyes all the faculties, keen or dull, of their faith.”
The words “faculties of their faith” refer to the five organs (pañcendriāni, go-kon) that lead man to good conduct — the sense of belief (śraddhendriya, shin-kon), sense of endeavor (vīryendriya, shōjin-kon), sense of memory (smrtīndriya, nen-kon), sense of meditation (samādhīndriya, jōkon), and sense of wisdom (prajñendriya, e-kon). All five are fundamental to our religious lives.
“Sense of belief” means the mind of faith. … [A] religion, unlike intellectual learning, does not enable a believer to have the power to save others as well as himself if he understands it only in theory. When he believes from the depths of his heart, his belief produces power. His faith cannot be said to be true until he attains such a mental state.
“Sense of endeavor” means the spirit of endeavoring purely and incessantly. Faith alone is not enough. Our religious lives cannot be true unless we maintain our faith purely and constantly endeavor so that our religious spirit does not weaken or lose its power.
“Sense of memory” indicates the mind that always focuses upon the Buddha. Practically speaking, of course, it is impossible for us to completely forget the Buddha for even a moment. When a student devotes himself to his studies or when an adult is entirely absorbed in his work, he must concentrate on one object. Doing so accords with the way to buddhahood. While devoting ourselves to a particular object, we reflect, “I am caused to live by the Buddha.” When we complete a difficult task and feel relieved, we thank the Buddha, saying, “How lucky I am! I am protected by the Buddha.” When an evil thought flashes across our mind or we suddenly feel angry, we instantly examine ourselves, thinking, “Is this the way to buddhahood?” The mind that thus keeps the Buddha in mind at all times is “sense of memory.”
“Sense of meditation” implies a determined mind. Once we have faith in a religion, we are never agitated by anything, whatever may happen. We bear patiently all persecution and temptation, and we continue to believe only in one religion. We must constantly maintain such firm determination, never becoming discouraged. We cannot be said to be real people of religion unless we have such a mental attitude.
“Sense of wisdom” means the wisdom that people of religion must maintain. As frequently mentioned in this book, this is not a self-centered wisdom but the true wisdom that we obtain when we perfectly free ourselves from ego and illusion. So long as we have this wisdom, we will not take the wrong way. We can say the same thing of our belief in religion itself, not to mention our daily lives. If we are attached to a selfish, small desire, we are apt to stray toward a mistaken religion. However earnestly we may believe in it, endeavoring to practice its teaching, keeping it in mind, and devoting ourselves to it, we cannot be saved because of its basically wrong teaching, and we sink farther and farther into the world of illusion. There are many instances around us of people following such a course. Although “sense of wisdom” is mentioned as the last of the five organs leading man to good conduct, it should be first in the order in which we enter a religious life.
Maintaining the Bright Flame of Samadhi
Peaceful Action, Open Heart, p119-120In terms of the ultimate dimension, the life span of the Tathagata is immeasurable and infinite. Yet even though in ultimate reality the Buddha is not born and does not die, nevertheless he pretends to be born, to exist for a while, and to enter nirvana to show living beings of the world how to take care of themselves. The Buddha gives us the spiritual medicine we need for the healing and transformation of our bodies and minds – the practice of mindfulness. Now it is up to us to take the medicine and practice diligently so that we too can get in touch with the ultimate dimension and recognize our true nature of no birth and no death.
We have to use mindfulness in order to touch the ultimate dimension. When we notice a yellow leaf underfoot during walking meditation, it is an opportunity to look deeply into its nature of no coming and no going. When we breathe mindfully, we are in touch with our breath and body and we already feel different than before. Using mindfulness, everything appears to us more clearly. The practice of mindfulness is the path that leads us to the ultimate dimension. When we practice mindfulness in our daily life activities – working, gardening, cooking, washing the dishes, greeting guests – we are in touch with the phenomenal world very deeply, much more deeply than when we do not have mindfulness. At that point the ultimate dimension can begin to show itself to us.
The ultimate dimension reveals itself either vaguely or clearly to us depending on the quality of our mindfulness. Sometimes we have mindfulness only for a moment; sometimes we can maintain it for two or three minutes. If we look at a cloud mindfully and are able to maintain our mindfulness for three minutes, for those three minutes we have concentration, samadhi. When our practice of mindfulness is solid and steady enough then we are able to keep the lamp of samadhi alight from moment to moment. Whether we are in the kitchen, bedroom, bathroom, or office, when we sweep the courtyard or drive our car, in all these actions we maintain the bright flame of samadhi. Practicing this way we get in touch with our own true nature, which is exactly the same as the Buddha’s, unborn and undying. Just like the yellow leaf and everything else we see around us in the world of appearances, we too are participating in the infinite life span of the Buddha.
The Wave Is Already Water
Peaceful Action, Open Heart, p117-118I once wrote a poem:
The work of building will take ten thousand lifetimes.
But dear one, look –
that work has been achieved ten thousand lives ago.This is speaking from the point of view of the ultimate dimension. Do you need to become a Buddha? Do you need to run after enlightenment? The wave does not have to seek to become water – she is water, right here and now. In the same way, you are already nirvana, you are already a Buddha; you are already what you want to become. What is essential is to enter the path of practice in order to realize this truth and help others realize it too.
With his limitless life span, the Buddha has unbounded capacity to help living beings throughout space and time, in all the realms of existence. But he plays at the pretense of coming and going, being born and passing into nirvana, as a kind of skillful means to encourage living beings to enter the path of practice.
Beyond the Eight Outer Forms
Peaceful Action, Open Heart, p116-117We sometimes use the expression “The Eight Outer Forms of Realizing the Path” to mean the appearances or forms through which every Tathagata passes: entering the womb, being born, getting in touch with suffering, becoming a practitioner, following the path, attaining enlightenment, teaching the Dharma, and entering nirvana. We practice in order to see that these outer forms of reality are really only magical appearances. In fact, the Buddha is not born and does not die; that is the true nature of the Buddha and of everything else. When we look deeply enough into any phenomenon – a pebble, a drop of dew, a leaf, a cloud – we recognize its ultimate nature in the Three Dharma Seals of impermanence, no-self, and interdependence. In this way we can discover its true nature of no birth, no death, which is exactly the same as the true nature of the Tathagata. A beautiful golden leaf in autumn is also just putting on a magical show for us. First the leaf plays at being born in the springtime, and later it pretends to fall down to earth and die. As far as the phenomenal world is concerned, we believe that the leaf comes into being and then passes away. But in terms of the ultimate dimension, birth and death, coming and going, existence and nonexistence are only a magic display, a mere appearance.