Category Archives: d8b

Our Invitation to Continue to Grow in Wisdom, Compassion, and Service

At the end of this story, the son is happy, as he has acquired great wealth, much greater wealth than he had ever imagined having. But, while it is the end of the story, we must not imagine that it is the end of the matter. We can even say that his difficulties – that is, his responsibilities – have now really only just begun. Awakening is a process – a responsibility as much as an achievement or a gift.

As the shravakas say right after the telling of this parable, we should never become complacent and satisfied with some lesser level of awakening, such as some great experience of nirvana, but always pursue the Buddha way.

Perhaps above all, this chapter is an exhortation never to be complacent with what one has achieved, an invitation to continue to grow in wisdom, compassion, and service.

That is the bodhisattva way, the bodhisattva way of becoming a buddha.

The Stories of the Lotus Sutra, p73

Being Led to the Buddha

[S]ometimes we are being led to the Buddha even when we do not know it. Even when we are not looking for the Buddha Way, probably we are being led to it. At the beginning of this story, the son is not looking for his father, at least not consciously. He is satisfied with a very low level of existence, almost bare subsistence. He has no ambition and feels no need to improve himself. It is the father who seeks him out and guides him. But what he guides him to is a gradual recovery of his self-confidence, and hence of his strength and his ability to contribute. The son is given guidance by the father not only because he is weak, but also because he is strong, at least potentially. We can be led by the Buddha precisely because the potential to become awakened, to enter the Way, is already in us.

The Stories of the Lotus Sutra, p71-72

You Are Important

The Dharma Flower Sutra stresses that each of us is somebody important – important to himself or herself, important to others, and important to the Buddha. Each of us is a person of great potential. For this reason we are sought after by the Buddha. Buddha’s wealth – supreme awakening or enlightenment – is not something you have to earn or purchase in any way; it already belongs to you; it was yours from before your birth; it is your rightful inheritance.

The Stories of the Lotus Sutra, p69

Invitation to Creative Wisdom

What is the purpose of all this enchantment and magic? Entertainment? In one sense, yes! It is to bring joy to the world. Stories are for enjoyment. But not only for enjoyment. Not in all of them, but in a great many of the stories in the Lotus Sutra, especially in those that are used to demonstrate practice of skillful means, it is important to recognize that what is being demanded of the reader is not obedience to any formula or code or book, not even to the Lotus Sutra, but imaginative and creative approaches to concrete problems. A father gets his children out of a burning house, another helps his long-lost adult son gain self-respect and confidence through skillful use of psychology, still another father pretends to be dead as a way of shocking his children into taking a good medicine he had prepared for them, and a rich man tries to relieve his friend’s poverty. These stories all involve finding creative solutions to quite ordinary problems.

Creativity requires imagination, the ability to see possibilities where others see only what is. It is, in a sense, an ability to see beyond the facts, to see beyond the way things are, to envision something new. Of course, it is not only imagination that is required to overcome problems. Wisdom, or intelligence, and compassion are also needed. But it is very interesting that the problems encountered by the buddha figures in the parables of the Lotus Sutra are never solved by the book. They do not pull out a sutra to find a solution to the problem confronting them. In every case, something new, something creative, is attempted; something from the creative imagination.

The Stories of the Lotus Sutra, p23

Hopeless Cases

For followers of the Dharma Flower Sutra, there is no such thing as a “hopeless case.” Everyone, without exception, has within himself or herself an inner strength, a great power, to flourish in some way.

And yet, in this story, upon seeing the great power and wealth of the father, the son runs away in fear. Sometimes, when we see how great is the Buddha’s treasury – how great the responsibility of compassionate knowing – we too may run away in fear. It is not easy to be a follower of the Dharma Flower Sutra or of the bodhisattva way. It involves taking responsibility, both for one’s own life and for the lives of others. And that can be frightening. That is why it is not enough for a religion to teach doctrine; it must provide assurance, over and over again – assurance that life can be meaningful, even wonderful, assurance that can overcome our natural tendency to run away in fear.

The Stories of the Lotus Sutra, p72

Faith in Yourself

At a meeting some time ago of the International Buddhist Congregation in Tokyo, a young woman described how, dissatisfied with the faith in which she had been raised, she had searched among Christian and Buddhist traditions for an appropriate faith for herself, finally discovering with some joy the importance of having faith in herself. We might think that faith in oneself is not enough. And indeed it isn’t. But it is an important beginning. The poor man in this story was not able to become a functioning contributor to his family and society until he gained some respect for and confidence in himself.

The Stories of the Lotus Sutra, p69

Not Only the Śrāvaka But Also Śākyamuni Buddha Is Within Us

[I]t is stated in the Lotus Sūtra (chapter four, “Understanding by Faith”) that four great Śrāvakas such as Kāśyapa rejoiced in their understanding of the teaching of the Lotus Sūtra enabling śrāvakas to attain Buddhahood, and reported to the Buddha that they had been given invaluable jewels without asking for them. This represents the attainment of Buddhahood by the śrāvaka realm contained in our minds.

Not only the śrāvaka but also Śākyamuni Buddha is within us. For, we encounter such a statement like this in the second chapter of the Lotus Sūtra: “It was My (Śākyamuni’s) original vow to let all beings become like Myself. My vow has now been fulfilled. I have helped them all enter the way of the Buddha.” Does this not mean, that Śākyamuni Buddha, who has attained Perfect Enlightenment, is our flesh and blood, and all the merits He has accumulated before and after attaining Buddhahood are our bones?

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 146

The Limits of Power; The Compassionate Challenge

The Buddha has come into the world of suffering and suffers with the living beings of this world. Like others, he participates in the creation of the world at every moment. He does so by being a teacher and medicine giver, not by being a kind of external, unilateral power. Above all, the Buddha is a teacher. And it is precisely in reference to his being a teacher that bodhisattvas are so frequently referred to in the Dharma Flower Sutra as children of the Buddha. Those whose lives are shaped by the teachings of the Buddha, by the Buddha Dharma, have been created as much by the Buddha’s words as by their biological parents. But, like normal parents, the Buddha does not have absolute power over his children. Like the father in the parable of the rich father and poor son in Chapter 4, the Buddha longs for his children to be ready to receive their inheritance from him, his great wealth of the Dharma.

The Buddha can be called the loving father of all, not because he has complete power over others, but precisely because he does not. Far from demanding that human beings be obedient to him, the Buddha challenges us to enter into and take up the way of the bodhisattva, a way to which we can be led but cannot be forced to enter. Like the poor son in Chapter 4, we may need encouragement in order to learn gradually to accept responsibility for the responsibilities we have inherited, for the buddhas’ business, or, like the weary travelers in Chapter 7, we may need a resting place, even an illusory one, in order to pursue the valuable treasure in our own lives, but finally it is we ourselves who have to be responsible.

The Stories of the Lotus Sutra, p205-206

Enabling the Buddha to Continue to Live

The focus of [the Parable of the Rich Man and His Poor Son] is the poor son and his attitude toward himself, but it is also, in important ways not always recognized, a story about the Buddha. Here we are told that the Buddha needs his son, yearns for his son, and seeks to find him. Why? Because he wants to give him the great treasure that is his inheritance.

Shakyamuni Buddha was a human being who lived for a time in India, eating and sleeping like other human beings. He left to his descendants, his followers, a great treasure house of profound teachings. He died and his body was cremated, the ashes being distributed and installed in stupas. He is no longer around in the way that he once was. Responsibility for taking care of that great treasure house, for preserving those teachings and developing them by applying them in new situations, and especially for sharing them with others, is given to the Buddha’s children. The Buddha’s work must be done by us, can only be done by us. It is we who can embody the Buddha in the contemporary world, enabling the Buddha to continue to live.

The Stories of the Lotus Sutra, p70-71

The Meaning of Faith and Discernment

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. If this religion is a worthless or wrong teaching, blind belief will result in not only ruining ourselves but also exerting an extremely harmful influence on our families and on society in general.

Even if a religion is a good teaching, as long as we believe in it blindly our faith is liable to be easily shaken by circumstances. Let us suppose that one believes that he will recover from a disease or that his circumstances will improve if only he has faith in a particular religion, without understanding its teachings. He does recover from his illness, believing that his cure is due to his religion, but he suffers a relapse and then begins to doubt. Suppose that then his son fails his university-entrance examination; the father forsakes the faith to which he has so firmly adhered regardless of others’ opinions. This kind of thing is a common occurrence.

This kind of faith is not a firm faith in the true sense of the term but merely a narrow faith. A true religion can always be understood through reason; this kind of understanding is called discernment.

Buddhism for Today, p63