Source elements of the Lotus Sutra, p 210-211Because the Mahayana sutras all possess to some extent the underlying conviction that their task was to win others over to their belief, it is very difficult to distinguish, among the intermingling of intellectual influences, exactly which ideas were borrowed and which were lent. Further, unlike the treatises of the Abhidharma, the authors of the Mahayana sutras did not lend their names to their works, but put them in the mouth of Ānanda; it is therefore all the harder to clarify the actual circumstances of transmission.
The first half of the Lotus Sutra (the theoretical teachings, called the “secondary gate”; Jpn., shakumon) is concerned with giving concrete expression to the idea of “explaining the three and revealing the one” in the “Tactfulness” chapter, giving predictions of future buddhahood to the arhats and pratyekabuddhas and including all three vehicles in the one. This reflects a powerful new viewpoint. From the time of early Mahayana and the Perfection of Wisdom sutras, the bodhisattva vehicle had been praised as superior to the others, and the possibility of arhats and pratyekabuddhas gaining buddhahood was not acknowledged. The possibility of buddhahood for women and for Devadatta, who had fallen into hell for slandering the Dharma, remained unadmitted. When a movement grew up within Mahayana demanding the potential of enlightenment for all beings through the enlarged compassion of the Buddha, the formation of the “Devadatta” chapter became a necessity. This trend reached its culmination in the Mahāparinirvāṇa Sūtra, which taught that all beings without exception possess the buddha-nature and buddhahood is possible even for icchantikas (incorrigibles), even though they have no aspiration for enlightenment (bodhicitta). This is clearly in the line of Lotus thought.
The latter half of the Lotus Sutra (the essential teachings, called the “primary gate”; Jpn., honmon), deals with the true and expedient teachings of the Eternal Original Buddha, set forth in the chapter “Revelation of the [Eternal] Life of the Tathāgata.” This development may be traced as stemming from the monotheistic tendencies of the early Mahayana sutras coupled with the growth in Hinduism of faith in a supreme deity. The idea of an eternal, original Buddha exerted an influence on the concept of Amitābha/Amitāyus (characterized by eternal light and eternal life) in the Pure Land sutras, and on Vairocana Buddha (the Dharma Body of Wisdom) of the Avataṃsaka Sūtra.
These, then, are two aspects that portray the continuity and development of Lotus thought in Mahayana sutras.
Category Archives: d3b
Hōbempon
Chapter Il: Expedients
After carefully considering how he can expound clearly the substance of his enlightenment, Śākyamuni Buddha calmly opened His eyes and began talking to Sharihotsu (Śāriputra), who was known to be the Buddha’s wisest disciple.
“The wisdom of the Buddhas, not to mention my own wisdom, is so deep and wide that it is far beyond your imagination.
“Since you won’t understand Buddha’s enlightenment if it is expounded as it is, I first tried to reveal my mind by using Hōben or expedient wisdom, following your heart. However, since you could not even understand the purpose behind Hōben, you are far from being able to enter the world of the truth.
“Shōmon (Śrāvaka), who understands impermanency just by listening to the Buddha’s teachings, and Engaku (Pratyekabuddha), who seeks enlightenment just by sensing impermanency through experiences, are the people who are practicing individually to reach the state of enlightenment. Hence, they cannot understand the interrelations between expedients and the truth.
“This is because the Buddha, unlike you, has trained himself under countless Buddhas, carried out countless practices taught by them, and accomplished the goals of severe practice in order to attain enlightenment. His reputation is widespread.
“The Buddha’s enlightenment is unprecedentedly deep, and has been preached and expounded skillfully. However, it seems to be too difficult for you to understand the true meaning.
“Sharihotsu (Śāriputra)! Ever since I became a Buddha, I have been expounding my teachings broadly, using examples and parables. I used every kind of Hōben, or expedient wisdom, in order to lead people and save them from attachments.
“The reason that was possible is because the Buddha is perfectly equipped with an understanding of both Hōben and the truth.
“Sharihotsu (Śāriputra)! The Buddha’s wisdom is wide and deep.
“That is to say, the Buddha holds four immeasurable minds, known as ji-hi-ki-sha (love, compassion, happiness and disinterestedness), and when he expounds his teachings, he is versatile and flexible, equipped with ten kinds of supreme wisdom and teaches as He believes without reserve. At that time, His mind is unshakable, wiping off hesitation completely, distancing from any suffering and focusing on goodness so that he can ascertain the truth. In other words, the Buddha has all the wisdom to teach and lead all people.
“Sharihotsu (Śāriputra)! The Buddha adapts His teachings in accordance with time and place, conjuring a teaching method fit for each person He teaches.
“His way of teaching is very flexible, bringing those whom He teaches to certainty and joy.
“Sharihotsu (Śāriputra)! All told, the Buddha has attained the Dharma, immeasurably excellent, which none has achieved up to now.
“This true state of all things must be viewed from the following 10 kinds of perspectives: “sō” is the outside appearance; “shō” is the nature hidden inside; “tai” is the combination of the two. These three factors are the fundamentals of existence. “Riki” is the inner power; “sa” is the outside effect; “in” is the direct cause; “en” is the indirect cause; “ka” is the result; “hō” is a new interrelationship with the surroundings suitable to its effect. The factors of “hon”, which encompasses “sō” , “shō” and “tai”, and “matsu”, which encompasses the rest, are the factors existing in all things and always complement one another. This is “tō” or equality.”
Easy Readings of the Lotus Sutra
The Whiteness of the Buddha’s Wisdom
This was written in advance of Sunday’s meeting of the Nichiren Buddhist Sangha of the San Francisco Bay Area, which has been discussing Chapter 2 of the Lotus Sutra this month.
Last week I asked, Does the Buddha Only Teach Bodhisattvas? And my short answer was that since the Buddha is seeking to lead everyone to buddhahood, there are no śrāvakas, only bodhisattvas, among his disciples.
Before moving to Chapter 3 and the Buddha’s prediction that Śāriputra will teach the Three Vehicles according to his original vow, I want to discuss the One Vehicle.
From the last part of Chapter 2, Expedients, we are taught:
Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of this sūtra which I am to expound
Will undoubtedly become a Buddha.
There is only one teaching, that is, the One Vehicle
In the Buddha-worlds of the ten quarters.
There is not a second or a third vehicle
Except when the Buddhas teach expediently.
The Buddhas lead all Living beings
By tentative names [of vehicles]
In order to expound their wisdom.
They appear in the worlds
Only for the One Vehicle.
And shortly after that:
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.
One Goal. One Vehicle. Inseparable.
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.”
The future Buddhas will expound many thousands
Of myriads of millions of teachings
For just one purpose,
That is, for the purpose of revealing the One Vehicle.
In considering this, it occurred to me that here again the light of the Buddha’s wisdom is an apt analogy.
The Buddha’s wisdom shines in perfect brightness. A Buddha and another Buddha – Yui Butsu Yo Butsu – perceive this light as uniformly white, but those who have not eliminated all of their defilements filter this light into innumerable colors, failing to see the full spectrum of the Buddha’s wisdom.
In the Profound Wisdom of the Lotus Sutra, Chih-i writes:
Briefly, there are three differences [in the kind of preaching undertaken by the Buddha] called “in accordance with the feelings” [of the listener] ; “in accordance with the feelings [of the listener] and the wisdom” [of the Buddha] ; and “in accordance with the wisdom” [of the Buddha.]
The preaching in accordance with the feelings [or capacities of sentient beings] refers to [the teaching of the Buddha which takes into account] the fact that the feelings and natures [of sentient beings] are not the same, so the explanation which is taught in accordance with the feelings is different [for each person]. As it is clarified in the Abhidharma-mahāvibhāṣā Śāstra, there are immeasurable varieties of the dharma supreme in the world [laukikāgra-dharmāh].
It is the same for the real ultimate truth. How much more so for the others. It is like a blind man following his feelings when presented with many different [analogies for the whiteness of] milk.
The blind man, hearing various explanations, argues about the color white. Do they not all refer to [the whiteness of] milk? All the masters have failed to understand this meaning. They each are attached to a certain text, and present their own opinions and argue. They each deny each other’s [opinions], believing one and not believing another. What vigorous bickering! They do not know which side is correct.
Foundations of T'ien T'ai Philosophy, p 237
There is only one teaching, One Vehicle.
Finding the Appropriate Action
The Stories of the Lotus Sutra, p52An action that can be characterized as “skillful means” is selected or created to fit the situation and abilities of the recipients of the method, just as good teachers must consider the situation and abilities of their students. When this notion is extended, however, to practices that need to be developed by followers of the Buddha, then it is helpful to construe such means as needing or having a double appropriateness – appropriateness for the practitioner as well as for the recipient. That is, what makes something appropriate in our own practice is not only the abilities and situation of the person being guided but also the situation, and especially the abilities, of the one doing the guiding. Just as good teachers must consider their own abilities, we have to seriously ask ourselves not only “What needs to be done?” but “What can I do?” This is only to say that, insofar as possible, the whole situation, including oneself as part of the situation, needs to be taken into account in order for action to be as appropriate as possible.
Does the Buddha Only Teach Bodhisattvas?
This was written in advance of Sunday’s meeting of the Nichiren Buddhist Sangha of the San Francisco Bay Area, which is discussing Chapter 2 of the Lotus Sutra this week. Originally, this post was intended for next year, when I will be posting quotes from Paul L. Swanson’s Foundations of T’ien-T’ai Philosophy. In the book Swanson includes a translation of a portion of the first chapter to Chih-i’s Fa hua hsüan i, the Profound Meaning of the Lotus Sutra, along with extensive explanatory footnotes.
Do a search on this site for “only bodhisattvas” and you will find several articles discussing Chapter 2, which says:
“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.
And again:
“Śāriputra! These [present] Buddhas teach only Bodhisattvas because they wish to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha, and to cause them to enter the Way to the insight of the Buddha.
And again:
“Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas.
And finally in the gāthās:
All of you, do not doubt me!
I am the King of the Dharma.
I say to you:
“I will expound the teaching of the One Vehicle
Only to Bodhisattvas.
There is no Śrāvaka among my disciples.”
To say that – at least as far as the Lotus Sutra goes – the Buddha teaches only Bodhisattvas seems beyond question. But it turns out that Paul Swanson in his “Foundations of T’ien-T’ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism” quibbles on this point.
In the Profound Meaning of the Lotus Sutra, Chih-i writes:
Foundations of T'ien T'ai Philosophy, p 210“He teaches only bodhisattvas, and has no śrāvaka as disciples.”
Swanston adds a footnote here saying:
This abbreviated quote is a bit misleading. Hurvitz, Lotus Sūtra, 46 [page 43 in the revised edition], translates the entire context as follows:
“I, being King of the Dharma
Universally address the great multitudes
Having recourse only to the Path of the One Vehicle
Teaching and converting bodhisattvas
and having no voice-hearing disciples.”However, the word “only” in the original Lotus Sūtra modifies the “path of the One Vehicle,” and not “only bodhisattvas.” Thus this section more likely means that the Buddha has recourse to the doctrine of ekayāna [one vehicle] to teach bodhisattvas, not to teach śrāvaka, and that he has recourse to other methods of teaching in dealing with śrāvakas. It does not mean that the Buddha has no disciples which are śrāvakas. The context makes clear that the Buddha is preaching the subtle dharma to all beings, śrāvakas and bodhisattvas alike (as the next line says), and that śrāvakas are included in the group of the Buddha’s disciples. I fear that Chih-i was overzealous in his attempt to illustrate the “subtlety” of the Buddha’s attendants.
While I agree with Swanson that “the Buddha is preaching the subtle dharma to all beings, śrāvakas and bodhisattvas alike,” I think Swanson misses an important point: The śrāvakas are bodhisattvas. At least those śrāvakas who advance beyond the Tripiṭaka teaching are promised attainment of the enlightenment of the Buddha by treading the bodhisattva path. Śrāvakas are not found on the path sublime.
One could argue that Swanson does get some support in his interpretation from the BDK translation of Kumārajīva’s Chinese translation of the Lotus Sutra:
I, the King of the Dharma,
Now proclaim to the great assembly:
I lead and inspire the bodhisattvas
Only with the path of the single vehicle;
I am here without disciples.
But my other English translations are clear that śrāvakas are not among the Buddha’s disciples when he is teaching the One Vehicle.
SGI translation by Burton Watson says:
I, being king of the doctrines,
make this announcement to the entire great assembly.
I employ only the single vehicle way
to teach and convert the bodhisattvas,
I have no voice-hearer disciples.
Gene Reeves offers this:
Have no doubt,
Being king of the teachings,
I speak to the whole great assembly.
Using only the one-vehicle way.I teach and transform bodhisattvas
And have no shravakas as disciples.
The 1975 Risshō Kōsei Kai translation says:
Be you free from doubts;
I am the king of the Law
And declare to all the assembly:
‘I, only by the One-vehicle Way,
Teach the bodhisattvas,
And have no śrāvaka disciples.’
The 2019 Risshō Kōsei Kai translation says:
All of you, cast out doubts,
For I am master of all teachings.
I announce to everyone in the great assembly that
‘All I do is teach and transform bodhisattvas
Using the One Vehicle Way.
So none of my disciples are shravakas.’
All of this sets up the foundation for next month’s discussion of Chapter 3 and Śāriputra’s original vow to teach only the Three Vehicles once he becomes a Buddha in the distant future.
The Father of All
Peaceful Action, Open Heart, p50-51The Sutra tells us that the Buddha says to himself, “I am the Father of the beings; I must rescue them from their woes and troubles and give them the joy of incalculable and limitless Buddha wisdom.” The word “Father” here is a symbol of the Buddha’s love and concern for his children, all living beings. A father will use any means to rescue his children from a dangerous situation. That is how the Buddha feels about us. He sees how we are attached to our games, living in an illusion, and because of this we are not able to see the danger of our situation. So out of his love for his children, all living beings, he uses various methods to lead them out of suffering.
A disciple of the Buddha is the spiritual child of the Buddha. Our parents brought us into the world; they give us our physical body. When we come to the practice, we are reborn into our spiritual life, thanks to the Buddha. In the sutras it is said that the disciple is “born from the mouth of the Buddha.” From the mouth of the Buddha comes the sound of the true teachings, and from the true teachings comes our spiritual life. This beautiful image of the Buddha as the spiritual father of all beings is a symbol of his great love. The idea of “father” here symbolizes only a heart of love that is able to embrace all beings. It is not about authority or domination. The father does not fly into a rage, he does not punish us and send us away. His only function is to love. And because the father loves his children, he uses many different ways – skillful means – to save beings from danger. The verses say:
Even though the Buddhas, the World-Honored Ones,
Resort to expedient devices,
The living beings whom they convert
Are all bodhisattvas.All the Buddhas throughout space and time, not just Shakyamuni Buddha, use these skillful means to help bring living beings out of the burning house. The Buddha’s original teachings – the Four Noble Truths, the Eightfold Path, the Three Dharma Seals, and dependent co-arising – contained the idea of the essential Buddha nature of all beings, their capacity for Buddhahood, in fact, their assurance of Buddhahood. Once living beings are able to enter the One Vehicle, they are all bodhisattvas. These two ideas in this chapter of the Lotus Sutra are very important.
Realizing the Ultimate Reality of Everything
Peaceful Action, Open Heart, p36The Buddha describes in some detail the profound insight that is “without measure and without obstruction,” the wisdom and understanding he has learned and practiced according to the immeasurable methods of countless other Buddhas. Only a Buddha can perfect and realize the insight into the suchness, the true nature, of all dharmas (phenomena) – the suchness of their marks (outer appearance), their nature, their substance, their powers, their functions, their causes and conditions, their effects, their retribution, and their ultimate origin. These are called “the ten suchnesses.” Many scholars and Buddhist teachers say that this passage contains the basic philosophy of the Lotus Sutra, and they have spent a lot of ink and paper and time analyzing it in great detail. But the meaning of the ten suchnesses can be distilled into one thing: the Buddha’s wisdom is very deep, and with this insight he is able to see the true nature, the ultimate reality of everything – all dharmas – in time and in space, in the phenomenal world as well as in the ultimate dimension.
Reconciling Two Traditions
Peaceful Action, Open Heart, p35-36[Chapter 2] begins as Shakyamuni Buddha emerges from his samadhi and says to Shariputra, “The wisdom of the Buddha is profound and incalculable. Shravakas or pratyekabuddhas cannot achieve this wisdom.” This is a very important detail. The Buddha has just come out of a deep state of meditative concentration and is about to begin delivering this most important Mahayana sutra. Whom does he choose to address at this moment? Not one of the great bodhisattvas, such as Manjushri or Maitreya, but his loyal disciple, the bhikshu Shariputra. In the Vimalakirtinirdesha Sutra, Shariputra is held in low regard and made an object of denigration. He represents all the shortcomings of the Hinayana tradition. But now, in the Lotus Sutra, he is the object of the Buddha’s care and love. In this Sutra, Shariputra represents the fourfold community of monks, nuns, laymen, and laywomen to whom the Buddha will transmit the teachings for future generations. Right away we can see how the Lotus Sutra aims to reconcile the two traditions.
Understanding the Foundational Teaching of Skillful Means
Peaceful Action, Open Heart, p35The second chapter of the Lotus Sutra is called “Expedient Devices.” The Sanskrit term upaya is often translated in English as “skillful means.” Skillful means are the various skillful ways we can use to fulfill our intentions and manifest our practice. This chapter is the real beginning of the Lotus Sutra in that it serves as the foundation for the entire Sutra. If we can understand the foundational teaching of skillful means we will be able to grasp the whole of the Sutra.
Daily Dharma – Oct. 26, 2020
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