For me, one of the most interesting ideas in the second half of Nikkyō Niwano’s exploration of Chapter 16, The Duration of the Life of the Tathāgata, is suggestion of how we resolve the contradiction between an ever-present Eternal Buddha and the Buddha who rarely can be seen.
Buddhism for Today, p241-242When they read [the Buddha can rarely be seen], many people may suspect that it is inconsistent with the idea that the Original Buddha is omnipresent, saving all living beings from suffering and leading them to nirvana. They may also feel that since the Buddha can save all living beings from suffering through his infinite compassion, he should also enable people of little virtue to see a buddha.
Because the Original Buddha is omnipresent, a virtuous person will naturally be able to perceive his teachings that are incomprehensible to ordinary men, just as a television set with good reception transmits a sharp picture. However, ordinary people cannot come in contact with the Buddha’s teachings until such great religious leaders as the Lord Śākyamuni, Chih-i, Prince Shōtoku, Saichō, Dōgen, and Nichiren appear in this world and directly preach the Law.
Even if people of little virtue happen to live in the same age as such religious leaders, they cannot come in contact with the teachings preached by them. This is because, as already explained, the appearance of buddhas means that we are aware of them. The same thing can be said of the words “to see a buddha.” However often we hear the Buddha’s teachings, we cannot see a buddha unless we direct our mind toward him. This is how we should interpret the words “to see a buddha.” Although the Original Buddha exists in all times and in all places, his salvation does not appear unless we see a buddha in the true sense. Simply because the Original Buddha always exists close to us, we cannot expect his help if we are idle and lead greedy and self-centered lives.
As mentioned repeatedly, the Original Buddha does not exist apart from us. Therefore he does not treat us with such indulgence as to give happiness to us even when we forget him and violate his teachings. Certainly, he exists at all times and in all places together with us. He is omnipresent both within us and without. But he does not show his salvation to us until we can see him for ourselves. The instant we think of the Buddha, he also intuitively knows us, as expressed in the words of a sutra: “I realize the thought of the Buddha, while he realizes the thought of me.”
We must voluntarily seek the Buddha’s teachings. Even when they are preached to us directly, we cannot hear them unless we have the urge to seek them. Otherwise, even if we hear them, they will not sink deeply into our minds. The endeavor to seek the teaching must be made by ourselves—this is one of the main points that Śākyamuni Buddha taught us.
Nikkyō Niwano develops this further in discussing the Parable of the Physician and his Sick Sons:
Buddhism for Today, p248The last important point of the parable is that the father seeks an opportunity to return home when he hears that the sons are all recovered. This suggests that all living beings can see a buddha as soon as they believe in the Buddha’s teachings and remove illusions from their minds. In brief, the Buddha, whom they have missed, is recalled to their minds and they can continually abide close to him. In the words “to see a buddha,” “to see” has a different meaning from the phrase “to observe something,” which indicates the idea of looking at it with the desire to do so. “To see something” has the connotation of being able to see it spontaneously, without such an intention. If we have strong faith in the Buddha, we can spontaneously see a buddha. We cannot see the form of a buddha but can be aware that the Buddha abides with us in this world.
This all comes together in the idea of gentle seeing:
Buddhism for Today, p250“When all creatures have believed and obeyed,
In character upright, in mind gentle,
Wholeheartedly wishing to sec the Buddha,
Not caring for their own lives … ”When all living beings cherish a longing and a thirst for the Buddha, they voluntarily begin to study deeply the teachings preached by him during his lifetime and to believe in them. Then they become upright in character. This character leads them to wish wholeheartedly to see the Buddha, with righteous minds harboring no secret desire. They also come to be gentle in mind.
The words “in mind gentle” express a major characteristic of Buddhism and Buddhists. To be gentle does not mean to be limp or flaccid but to be flexible and mild. If an athlete’s body is not flexible, he cannot improve in technique, develop true stamina, or become stronger. In the same way, to be gentle in mind means to have a mind that has no ego and that readily accepts truth and right.
Buddhism itself is a gentle teaching. This teaching is of course “right,” but it is not “self-righteous” in the sense of being opinionated and obstinate. As stated in the explanation of the Middle Path, the teaching of Buddhism is always in perfect accord with the truth, and its expression has the flexibility of perfect freedom. Therefore, a true Buddhist should not be obstinate or bigoted but should be flexible in accordance with the truth. Such an attitude is that of being gentle in mind.
Accordingly, those who believe and obey the teachings of the Buddha wish wholeheartedly to see him with their upright, selfless, and gentle minds. They attain the mental state of not being attached to their own lives. The words “wishing to see the Buddha” mean that we become conscious of abiding with him. When we realize clearly that we are definitely in the Buddha’s arms and are caused to live by him, we are in the mental state of having seen him. This realization constitutes our great peace of mind. We are ready for anything.
I found several quotes that I had not previously published that I will add to my website over the next few days.