Category Archives: d3b

Kern, Ten Suchnesses, d3b, Blog

A Lotus Without 10 Suchnesses

This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.

While the differences between Kumārajīva’s 5th century Chinese translation of the Lotus Sutra from Sanskrit and H. Kern’s translation of an 11th century Nepalese Sanskrit document are relatively minor in the first chapter, the difference in Chapter 2 is striking.

Here’s Senchu Murano’s translation of the final portion of Hoben Pon, the section of Chapter 2, Expedients, which lays out the ten suchlike characteristics of reality:

No more, Śāriputra, will I say because the Dharma attained by the Buddhas is the highest Truth, rare [to hear] and difficult to understand. Only the Buddhas attained [the highest Truth, that is,] the reality of all things’ in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].

Now consider Kern’s translation of the same section:

Enough, Śāriputra, let it suffice to say, that the Tathāgatas, &c., have something extremely wonderful, Śāriputra. None but a Tathāgata, Śāriputra, can impart to a Tathāgata those laws which the Tathāgata knows. And all laws, Śāriputra, are taught by the Tathāgata, and by him alone; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.

For Nichiren, and before him T’ien T’ai and Saicho, the Ten Suchnesses are a fundamental component of the teaching of Ichinen Sanzen,  the theoretical expression of the interdependent nature of all reality.  What becomes of the Lotus Sutra without this teaching?

In 2018, Ryusho Jeffus Shonin published a 70-page book on the Ten Suchnesses.  The full title was “Ten Suchnesses: Equality Despite Their Differences. Volume II Ichinen Sanzen.”

The planned three volume discussion of Ichinen Sanzen was never published. Only this volume exists. Ryusho Jeffus died in August 2020.

As with all of Ryusho’s books, he is more interested in how a teaching can be applied to daily life than in the academic details.

As you read this book you will see that it is less a direct exposition on the meaning of each of the Ten Factors and more of a journey through their interconnectedness and interdependence. Unlike the Ten Worlds, which can easily be described independently, the Ten Factors are deeply connected and intertwined in such a way that extracting them out from the group deprives them of the mutual effect they have on each other. In fact one of the Factors is the mutuality of all ten, the equality of each despite their differences.

Ten Suchnesses, p8

This is clearly reflected in Ryusho’s summary of the Ten Suchnesses:

Appearance – Briefly, this is the way you look. This is not fixed as you can smile and appear one way or scowl and appear another. You can wear certain clothes and look different from when you wear other types of clothing. There are some aspects of appearance which are not changeable such as eye color, or skin color (well not so much generally), height once fully grown, hair color (well not permanently for the most part), hair or no hair. I would add gender except in certain circumstances.

Nature – This is how you are, not who you are. This includes such things as pessimistic, optimistic, daring, bold, shy, extrovert, introvert, gregarious, quick learner, visual learner, literal learner, learner by doing rather than instruction, adventurous, laid back, easy going, excitable. These are not always fixed, though for some people they may seem to be such. And further they are not always the same in any of us, we can be one way at one time and another in other instances. We can be both shy and gregarious, introverted and extroverted.

Entity – This is our total complete self, it can include genetics, disposition to certain diseases, blood type, physical strength, emotional strength, internal organs, demeanor as a total picture.

Power – Is not always only about physical or mental strength. It includes our ability to persevere, to challenge ourselves, to introspect, to reflect, (our nature may affect our willingness or tendency to do so even if we may have great power as an ability). Our ability to lead others, for good or ill, our skill with other people can be a power again for good or ill. Our ability to see our strengths and use them skillfully or not is a power even when the actual power may be limited. A person may not have the power to do something yet may be able to accomplish the goal through the power of working with others again for good or for ill.

Activity – What are we doing, what are we accomplishing or trying to accomplish, is the activity physical, mental, emotional, spiritual, is the activity for self or for others are some ways to consider activity.

Primary Cause – There is a cause which precedes every cause to some extent. There is a primary cause in all things, what is that in each of the situations we engage in and how does that impact all the other Ten Aspects. One primary cause is the difference between self and others, between self and environment, between self as a physical entity and self as a spiritual entity and self as a complete undifferentiated complete entity. Where is the primary cause directed inward versus outward, towards oneself or towards others, includes or excludes others, benefits others or only self all are primary causes beneath initial traditional activities. Also a primary cause is human, non-human animal, plant, or even alien.

Environmental Cause – There are factors which take place outside ourselves and often outside our control. Is it raining, if so did you think to bring an umbrella? Failing to consider environmental causes can lead to death such as by heat exhaustion and stroke, or freezing to death, starvation, disease and illness. Sometimes the environment is beyond our control but what is within our control may be able to mitigate the effects of the environment. Sometimes it can not, such as an earthquake, typhoon, airplane crash, fire, terrorist attack. In all cases we don’t ever act independent of our environment even if we may fail to consider it.

Effect – It’s what happens, seen, unseen, known, unknown, immediately observable or seemingly manifest later (all effects manifest instantly only some may not be observed instantly).

Reward or Negative reward (retribution) – Sometimes what seems to be boon may be an albatross. What is negative now may end up being reward to our future growth and development. These are not absolutes except in how we treat them. Could motivate us into changing poison into medicine.

Equality – there is complete equality and connectedness throughout these aspects which is one of the aspects. A subtle change in one causes a ripple throughout all. This is why it is important to not try to completely separate these as we try to understand them in our lives. No one aspect can be truly removed or analyzed independent of the others. This is their equality despite their differences.

Ten Suchnesses, p9-11

For a more traditional review of the Ten Suchnesses, consider Ryuei McCormick’s Open Your Eyes or the Foundations of T’ien T’ai Philosophy discussion of Three Ways of Reading 10 Suchness.

But such academic abstractions were not Ryusho’s thing.

At the end of this process I personally have to wonder what have we accomplished … that will enable us to end our suffering and enable us to attain enlightenment? Not everyone is like me so there may indeed be some who find this sort of abstraction beneficial. I find it more of a distraction and since I’m writing the book and I really can only from my point of view that’s what I’m going to do.

Ten Suchnesses, p52

Ryusho had a simple goal:

Understanding the map of the Ten Worlds and realizing that the Ten Aspects are how we live or manifest the Ten Worlds gives us the tools or key to ending our suffering.

Ten Suchnesses, p55

This all fits into his overarching view of Buddhism:

Buddhism is about examining our experiences and seeking to understand why they are that way, what can be done to either mitigate or change or eliminate the effects by making new causes. There isn’t some magic that takes place which replaces the necessity of making new causes. Buddhism is not a shortcut to wealth, fame, ease, and luxury. Buddhism is a religion of hard work, honest evaluation of one’s life, sincere effort to make necessary changes, and the dedication to carry out these for the duration of one’s life continually.

Ten Suchnesses, p59

I have a copy of the artwork from the book cover among the decorations next to my altar.
20220817_ryusho_artwork-web
Were I to caption this artwork I would use this quote from the book:

This I believe is one of the great advantages of Buddhism. Through the study and practice of our faith we can delve into our self deeply and see the root of our suffering and with the tools provided to us from our faith we can then begin to work on solving the problems of our lives in constructive and beneficial ways.

Ten Suchnesses, p65

Next: Kern’s Sanskrit and Hurvitz’s Sanskrit

800years, d3b, d4b, d5b, Blog

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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800years, d3b, d4b, Blog

800 Years: Arrogance

Before going on with the message of faith contained in Chapter 2, it’s necessary to explore what faith is not: arrogance.

As mentioned earlier, the children of the Skillful Physician in Chapter 16 drank poison when their father was away on business. Not helpful, but not deliberate. Arrogance is deliberate.

When Śāriputra asks the Buddha to explain why he is saying all of this new stuff about expedient means, the Buddha warns:

“My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.”

And that is exactly what happens when the Buddha finally acquiesces to Śāriputra’s request.

“You asked me three times with enthusiasm. How can I leave the Dharma unexpounded? Listen to me attentively, and think over my words! Now I will expound the Dharma to you.

“When he had said this, five thousand people among the bhikṣus, bhikṣunīs, upāsakās, and upāsikās of this congregation rose from their seats, bowed to the Buddha, and retired because they were so sinful and arrogant that they thought that they had already obtained what they had not yet, and that they had already understood what they had not yet. Because of these faults, they did not stay. The World-Honored One kept silence and did not check them.”

It is really, really hard for me to imagine being that arrogant. But as explained in the gāthās, more was at work here than simple arrogance:

“Some bhikṣus and bhikṣunīs
Were arrogant.
Some upāsakās were self-conceited.
Some upāsikās were unfaithful.
Those four kinds of devotees
Were five thousand in number.

“They could not see their own faults.
They could not observe all the precepts.
They were reluctant to heal their own wounds.
Those people of little wisdom are gone.
They were the dregs of this congregation.
They were driven away by my powers and virtues.”

“They had too few merits and virtues
To receive the Dharma.
Now there are only sincere people here.
All twigs and leaves are gone.”

Examples of arrogance are found elsewhere in the Lotus Sutra such as the monks who challenge Never Despising Bodhisattva. Even Maitreya Bodhisattva, who is to be the next Buddha, was once a monk who “always seeking fame and gain / He often visited noble families. / He did not understand what he had recited, / Gave it up, and forgot it.”

But what’s important to keep in mind is that all of these arrogant people are saved in the end.

“[I]f everything is said in the Lotus, what is the purpose of the Nirvāṇa [Sutra]? Here, those five thousand haughty monks and nuns who walked out in the second chapter of the Lotus Sūtra come to the rescue. The sūtra does not explain what became of them, but Zhiyi explains that they returned to the assembly that surrounded the Buddha’s deathbed. The Buddha thus compassionately reiterated the central message of the Lotus Sūtra to those who had missed it the first time.” [The Lotus Sutra: A Biography, Page 56-57]

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800years, d3b, Blog

800 Years: Entering the Gate

In Chapter 2 of the Lotus Sutra, the Buddha cautions his listeners:

“The wisdom of the [present] Buddhas is profound and immeasurable. The gate to it is difficult to understand and difficult to enter.”

And in gāthās:

“The Dharma cannot be shown.
It is inexplicable by words.
No one can understand it
Except the Buddhas
And the Bodhisattvas
Who are strong in the power of faith.”

As explained earlier, we are taught that only a Buddha and another Buddha can fully understand the equality and differences of all things. What then are we expected to do?

Dale S. Wright writes in “Six Perfections: Buddhism & the Cultivation of Character”:

“From points of departure in ordinary mentality where most of us reside, it was widely thought in Mahayana Buddhism that an initial faith is required to begin this practice of wisdom. As the Large Sutra on Perfect Wisdom defines it: “Faith here means the believing in perfect wisdom, the trusting confidence, the resoluteness, the deliberation, the weighing up, the testing.” Without some faith that these practices are worthwhile, that exerting oneself in them would be a healthy engagement of time and effort, no one would or should take them up. But the sutras imagine, sensibly, that in the process of engaging in these practices, on the basis of that initial faith, what at first requires faith because it seems so foreign and unnatural later becomes a second nature, internalized on the basis of experience. At some point the practitioner ‘knows’ something, feels something strongly, based on what has already taken place. The more deeply ingrained the practices of perfection become, the less discipline is required and the more one is able to perform a wise act spontaneously out of a profound sense of what is right under the circumstances.” (Page 228-229)

In the Sutra of Innumerable Meanings this progression is explained in this way:

“Through the influence of the sutra they will awaken that person’s mind, and he or she will spontaneously experience a change of heart. With the now-awakened trusting mind, that person, through dauntless effort, can acquire this sutra’s dynamic power for great beneficial effect, and he or she will be able to realize the Way and attain its fruits.”

It’s that “now-awakened trusting mind” which is the manifestation of faith. With this faith we cross the threshold of the Buddha’s gate and we enter the path. As we walk that path “at some point the practitioner ‘knows’ something, feels something strongly, based on what has already taken place.”

With faith we begin and with practice we advance.

“Śāriputra! The Tathāgatas divide [the Dharma] into various teachings, and expound those teachings to all living beings so skillfully and with such gentle voices that living beings are delighted.”

And that delight brings joy.

“Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.

“That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood.”

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800years, d3b, d4b, Lecture on Lotus Sutra

800 Years: Abandoning Doubts

Ultimately, faith is the key to following the teachings of the Lotus Sutra. If we think that we can sit on the sidelines and ponder our way to enlightenment then we have missed a fundamental message from Chapter II. Faith opens up the path to us by freeing us from doubting the truth of the teaching. When we abandon doubts and free ourselves from the hindrance of needing to rationalize all things then we are able to begin to practice with joy. As we practice we begin to see the theories manifest as truths in our lives that are beyond words and transcend to the realm of actualization. After all, the theory of Buddhism has no value beyond what we actually practice and apply to our own lives.

Lecture on the Lotus Sutra

800years, d3b, d4b, Blog

800 Years: The Cause of the Great Purpose

In 1989, when I first chanted the Daimoku, I was encouraged to chant in order to get stuff. Didn’t matter what stuff. Chanting was magical. Have faith, I was told.

Since leaving Soka Gakkai, my understanding of faith has shifted 180 degrees. This was true on Nov. 15, 2015, when I published a blog post following an on-line service with Rev. Ryusho Jeffus. And it is even truer today.

My understanding of faith today has grown from my appreciation of the purpose of the Buddha’s teaching. That purpose is succinctly explained in Chapter 2 of the Lotus Sutra:

“Śāriputra! The purpose of the various teachings that the Buddhas expound according to the capacities of all living beings is difficult to understand. I also expound various teachings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses. [The purpose of the various teachings of the Buddhas is difficult to understand] because the Dharma cannot be understood by reasoning. Only the Buddhas know the Dharma because the Buddhas, the World-Honored Ones, appear in the worlds only for one great purpose.

“Śāriputra! What is the one great purpose for which the Buddhas, the World-Honored Ones, appear in the worlds? The Buddhas, the World-Honored Ones, appear in the worlds in order to cause all living beings to open [the gate to] the insight of the Buddha, and to cause them to purify themselves. They appear in the worlds in order to show the insight of the Buddha to all living beings. They appear in the worlds in order to cause all living beings to obtain the insight of the Buddha. They appear in the worlds in order to cause all living beings to enter the Way to the insight of the Buddha. Śāriputra! This is the one great purpose for which the Buddhas appear in the worlds.”

“The Buddha said to Śāriputra:

“The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.”

We are not asked to sit idly and intellectualize the meaning of the teaching of the Buddha. No, the Buddha seeks to cause us to act.

“The Tathāgatas save all living beings
With innumerable expedients.
They cause all living beings to enter the Way
To the wisdom-without-āsravas of the Buddha.
Anyone who hears the Dharma
Will not fail to become a Buddha.

“Every Buddha vows at the outset:
‘I will cause all living beings
To attain the same enlightenment
That I attained.’ ”

Our role is to gather enough faith to step through the gate of the Buddha’s wisdom and with each subsequent step to advance along the path the Buddha has laid before us – to enter the Way to the same enlightenment.

As I wrote back in 2015, “Eliminating suffering in my life by awakening my inherent enlightenment is the reason for chanting, not getting stuff.”

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history, d3b, d4b, d16b

Extending Awakening to Those Left Out

The Nirvāṇa Sūtra was preached to extend awakening to those who had been left out during the exposition of the Lotus Sūtra and failed to benefit from it. These included the 5,000 people who left the Buddha in the Chapter 2, those who were left on the ground when the ceremony was lifted up in the air in Chapter 11, “Beholding the Stūpa of Treasures,” and those who were skeptical about both this newly revealed truth, the eternity of Buddha’s life, and disregarding the provisional Buddhist teachings and practices.

The above is why the Nirvāṇa Sūtra is also called the teaching of supporting the Buddhist precepts and expounding the eternity of buddhahood, in Japanese furitsu-danjō-kyō, or teaching of gleaning, in Japanese kunjū-kyō. In contrast the Lotus Sūtra is called the teaching of great gathering, in Japanese daishu-kyō.

Also another characteristic of the Nirvāṇa Sūtra is to “reiterate and remove,” in Japanese tsuisetsu-tsuimin. This means reiterating all sūtras for those who had missed their opportunities, in Japanese tsuisetsu, and removing teachings other than the Lotus Sūtra that do not lead to buddhahood, in Japanese tsuimin. However, the Nirvāṇa Sūtra is not regarded as a pure One Vehicle teaching like the Lotus Sūtra. Therefore, in spite of being classified in the same period, the Nirvāṇa Sūtra is ranked lower than the Lotus Sūtra.

History and Teachings of Nichiren Buddhism, p 170
Daily Dharma, d3b

Daily Dharma – Nov. 24, 2021

My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.

The Buddha sings these verses to Śāriputra in Chapter Two of the Lotus Sūtra. We sometimes think of arrogance as acting as if we know something that we really do not. These verses contrast arrogance with respect and faith. Faith does not mean blind belief. It is still important to ask questions when we don’t understand. Respect does not mean blind obedience, but it does mean that we have confidence in what the Buddha teaches, no matter how difficult it may seem. Arrogance blocks our ability to hear the Buddha. Respect and Faith open our hearts to his enlightenment.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

d3b, WONS

Only Between Buddhas and Buddhas Alone

Pondering the Great Wisdom Discourse, we are reminded of the quotation in the second chapter of the Lotus Sūtra, “Expedients,” which reads: “Only between Buddhas and Buddhas alone can this be understood.” This quotation exists for the Two Vehicles (śrāvaka and pratyekabuddha) who, through pre-Lotus teachings, have overcome the delusions arising from incorrect views and thoughts, have undertaken extreme austerities, turning the body to ashes and annihilating consciousness, and are allowed to gain enlightenment by the grace of the Lotus Sūtra, which assures that the three ways of evil passions, karma, and suffering would immediately be transformed into the three merits of the Dharma Body, wisdom, and emancipation. Since what was believed to be beyond the reach of the Two Vehicles is attainable, it can be assumed that bodhisattvas and the untutored may also anticipate enlightenment. Grand Master T’ien-t’ai in his Profound Meaning of the Lotus Sūtra claims: “Granted that the condition in which someone of the Two Vehicles reaches a state of extreme mental and physical exhaustion where desires, which were called ‘poison,’ are thoroughly extinguished, then with the advent of enlightenment as guaranteed by the Lotus Sūtra such a poison would be transformed into medicine. This summarizes Nāgārjuna’s position. Nāgārjuna’s Great Wisdom Discourse further claims, ‘The Lotus Sūtra is indeed truly representative of an esoteric teaching; other teachings cannot be referred to as being so defined.’ ”

Shimon Butsujō-gi, Listening to the Once Buddha Vehicle Teachings for the First Time, Writings of Nichiren Shōnin, Doctrine 2, Page 249

Daily Dharma, d3b

Daily Dharma – Aug. 2, 2021

No, no, I will not say any more.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. This was his response the first time Śāriputra asked to receive the Buddha’s highest teaching. The Buddha knew we must be prepared for his wisdom. We must discern clearly the difference between what we know and what we do not know. Because all things are impermanent, the truths we cling to may no longer apply. The ignorance and confusion at the root of our suffering will disappear as we set aside what is no longer true and gain wisdom.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com