Tag Archives: LS13

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month considered the Parable of the Priceless Gem, we conclude Chapter 8 in gāthās.

Thereupon Ājñāta-Kauṇḍinya and the others, wishing to repeat what they had said, sang in gāthās:

Your assurance of our future Buddhahood
Gives us unsurpassed peace.
Hearing your voice, we have the greatest joy that we have ever had.
We bow to you, to the Buddha of Immeasurable Wisdom.

Now in your presence,
We reproach ourselves for our faults.
The Nirvāṇa we attained was
Only part of the immeasurable treasures of yours.
We were like a foolish man with no wisdom.
We satisfied ourselves with what little we had attained.

Suppose a poor man visited
His good friend, who was very rich.
The friend feasted him
With delicacies.

He fastened a priceless gem
Inside the garment of the man as a gift to him,
And went out without leaving a word.
The sleeping man did not notice [the gift].

The man woke up, and went to another country.
He worked to get food and clothing.
He had much difficulty
In earning his livelihood.

He satisfied himself with what little he earned.
He did not wish to get anything more.
He did not notice the priceless gem
Fastened inside his garment.

The good friend who gave the gem to the poor man
Happened to see him later.
He blamed him severely,
And showed him the gem fastened [inside the garment].

Seeing the gem,
The poor man had great joy.
Now he satisfied his five desires
With many treasures.

We are like the poor man.
In the long night you taught us
Out of your compassion towards us,
And caused us to aspire for unsurpassed [enlightenment].

Because we had no wisdom, we did not notice that.
The Nirvāṇa we attained was only part [of your wisdom].
Satisfying ourselves with it,
We did not wish to attain anything more.

Now you have awakened us, saying:
“What you attained was not true extinction.
When you have the unsurpassed wisdom of the Buddha,
You will attain true extinction.”

Hearing from you that we are assured
Of becoming Buddhas one after another,
And that our worlds will be adorned,
We are joyful in body and mind.

See Universal Light Tathāgata

Universal Light Tathāgata

We must not feel that this is merely a story set in the remote past. The great compassion of the Buddha suggests that, although the other band of śrāvakas left the assembly, they would also become buddhas named Universal Light Tathāgata, like those who heard the Buddha’s proclamation through Kāśyapa and further endeavored to practice the way to buddhahood. This is the Buddha’s assurance that if we enter the path of his teachings through the Lotus Sutra and accumulate the practices of the bodhisattva-way, we too will surely become Universal Light Tathāgata. This is the meaning of so many people being predicted to become buddhas with the same title, Universal Light Tathāgata. The designation “Universal Light Tathāgata” means a person who emits light from his body and by it brightens all of society. We often see people around us like Universal Light Tathāgata or his followers. Somehow just seeing or talking with them makes us feel more cheerful. Such tathāgatas are necessary in our lives in the sahā-world. We ought at least become the followers of Universal Light Tathāgata, who can brighten our surroundings.

Buddhism for Today, p128-129

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month considered the prediction for the twelve hundred Arhats, we consider the Parable of the Priceless Gem.

Thereupon the five hundred Arhats, having been assured by the Buddha of their future Buddhahood, felt like dancing with joy, stood up from their seats, came to the Buddha, worshipped him at his feet with their heads, and reproached themselves for their faults, saying:

“World-Honored One! We thought that we had already attained perfect extinction. Now we know that we were like men of no wisdom because we were satisfied with the wisdom of the Lesser Vehicle although we had already been qualified to obtain the wisdom of the Tathāgata.

“World-Honored One! Suppose a man visited his good friend. He was treated to drink, and fell asleep drunk. His friend had to go out on official business. He fastened a priceless gem inside the garment of the man as a gift to him, and went out. The drunken man did not notice what his friend had given him. After a while he got up, and went to another country. He had great difficulty in getting food and clothing. He satisfied himself with what little he had earned. Some time later the good friend happened to see him. He said, ‘Alas, man! Why have you had such difficulty in getting food and clothing? T fastened a priceless gem inside your garment on a certain day of a certain month of a certain year so that you might live peacefully and satisfy your five desires. The gem is still there, and you do not notice it. You are working hard, and worrying about your livelihood. What a fool you are! Trade that gem for what you want! You will not be short of anything you want.’

“You, the Buddha, are like his friend. We thought that we had attained extinction when we attained Arhatship because we forgot that we had been taught to aspire for the knowledge of all things by you when you were a Bodhisattva just as the man who had difficulty in earning his livelihood satisfied himself with what little he had earned. You, the World-Honored One, saw that the aspiration for the knowledge of all things was still latent in our minds; therefore, you awakened us, saying, ‘Bhikṣus! What you had attained was not perfect extinction. I caused you to plant the good root of Buddhahood a long time ago. [You have forgotten this; therefore,] I expounded the teaching of Nirvāṇa as an expedient. You thought that you had attained true extinction when you attained the Nirvāṇa [ which I taught you as an expedient].’

“World-Honored One! Now we see that we are Bodhisattvas in reality, and that we are assured of our future attainment of Anuttara-samyak-saṃbodhi. Therefore, we have the greatest joy that we have ever had.”

See The Jewel in the Robe

The Jewel in the Robe

Taking interpretation of this parable [of the jewel in the robe] further, the idea of being given a great treasure is not only an individual matter, but something that can be applied to human beings as a whole. The treasure is the earth, the natural environment and resources that we have inherited. Human beings have been given not only buddha-nature, but all of nature itself. The Buddha (the reality of the world) is basically generous and supportive of human life. We have inherited an incredibly rich earth. With it we are given an enormous opportunity to do good. The question is, will we recognize and appreciate how valuable this treasure is, and, if we do, how will we use this treasure given to us?

Perhaps humanity as a whole is like the poor man in the parable – still stumbling around without realizing that we have such a treasure. Perhaps humanity as a whole needs to wake up to see not only the wonderful treasure that is in us but also the wonderful treasure that is all around us.

The Stories of the Lotus Sutra, p107-108

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month heard the prediction for Pūrṇa’s future buddhahood gāthās, we consider the prediction for the twelve hundred Arhats.

Thereupon the twelve hundred Arhats, who had already obtained freedom of mind, thought:

“We have never been so joyful before. How glad we shall be if we are assured of our future Buddhahood by the World-Honored One just as the other great disciples were!”

Seeing what they had in their minds, the Buddha said to Maha-Kāśyapa:

“Now I will assure these twelve hundred Arhats, who are present before me, of their future attainment of Anuttara-samyak-saṃbodhi one after another. My great disciple Kauṇḍinya Bhikṣu, who is among them, will make offerings to six billion and two hundred thousand million Buddhas, and then become a Buddha called Universal-Brightness, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The others of the five hundred Arhats, including Uruvilvā-Kāśyapa, Gaya­Kāśyapa, Nadī-Kāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphina, Bakkula, Cunda, and Svāgata, also will attain Anuttara-samyak-saṃbodhi, and become Buddhas also called Universal-Brightness.”

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

Kauṇḍinya Bhikṣu will see
Innumerable Buddhas.
After asaṃkhya kalpas from now,
He will attain perfect enlightenment.

He will emit great rays of light [from his body].
He will have all supernatural powers.
His fame will spread over the worlds of the ten quarters.
Respected by all living beings,
He will expound unsurpassed enlightenment to them.
Therefore, he will be called Universal-Brightness.

His world will be pure.
The Bodhisattvas [of that world] will be brave.
They will go up to the tops of wonderful, tall buildings,
And then go out into the worlds of the ten quarters.
There they will make the best offerings
To the Buddhas of those worlds.

After making offerings, they will have great joy.
They will return to their home world in a moment.
They will be able to do all this
By their supernatural powers.

[Universal-Brightness] Buddha will live for sixty thousand kalpas.
His right teachings will be preserved twice as long as his life;
And the counterfeit of them, also twice as long as his right teachings.
When his teachings are eliminated, gods and men will be sad.

The five hundred bhikṣus
Will become Buddhas one after another.
They also will be called Universal-Brightness.
One who has become a Buddha will say to another:
“You will become a Buddha after my extinction.
[The living beings of] the world
To be saved by that Buddha
Will be like those whom I am teaching today.”

The beauty of the worlds [of those Buddhas],
And the supernatural powers [of those Buddhas],
And the number of the Bodhisattvas and Śrāvakas [of those worlds],
And the number of kalpas of the lives [of those Buddhas],
Of their right teachings, and of the counterfeit of them,
Will be the same [as in the case of Kauṇḍinya].

Kāśyapa! Now you have heard of the future
Of the five hundred Arhats
Who have freedom of mind.
All the other Śrāvakas also will [become Buddhas].
Tell this to the Śrāvakas
Who are not present here!

See Incorporating the Shravaka Vehicle into the One Vehicle

Incorporating the Shravaka Vehicle into the One Vehicle

It is, I believe, unfortunate that the Lotus Sutra includes the Mahayana practice of referring to the twenty or so traditional Buddhist sects of that time with the demeaning term “Hinayana,” meaning “inferior,” “lesser,” or “small.” But we should understand that the Sutra teaches that this lesser way is sufficient to save people, as it is the attraction of the lesser vehicles that saves the children from the burning house. Consistent with this, whenever in this Sutra there is a description of a more or less paradise-like, future world, there are plenty of shravakas in it. Rather than reject “Hinayana” teachings and methods, the Dharma Flower Sutra seeks to incorporate them into the One Vehicle.

What’s more, teachings about the shravaka way in this Sutra should not be understood as being merely, or even primarily, about monks living many centuries ago. These teachings are for us as well. It is we ourselves, above all, who should not be arrogant or lazy, or feel too comfortable with what we have achieved or too worn-out to do anything more. It is we who need always to remember that we have entered a way that is very difficult and comes to no final end in life.

The Stories of the Lotus Sutra, p64-65

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month heard the prediction for Pūrṇa’s future buddhahood, we repeat the predictions for Pūrṇa in gāthās.

Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:

Bhikṣus, listen to me attentively!
The Way practiced by my sons
Is beyond your comprehension
Because they learned how to employ expedients.

Knowing that people wish to hear
The teachings of the Lesser Vehicle,
And that they are afraid of having the great wisdom,
[My sons, that is,] the Bodhisattvas transform themselves
Into Śrāvakas or cause-knowers,
And teach the people with innumerable expedients.

Saying to the innumerable living beings, [for instance,]
“We are Śrāvakas.
We are far from the enlightenment of the Buddha,”
They save them, and cause them to attain [Śrāvakahood]
Even the lazy people who wish to hear the Lesser Vehicle
Will become Buddhas with this expedient in the course of time.

My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world
Though they pretend to want little
And to shun birth-and-death.
In the presence of the people,
They pretend to have the three poisons and wrong views.
They save them with these expedients.
They change themselves into various forms.
If I speak of all their transformations,
The listeners will doubt me.

Under hundreds of thousands of millions of past Buddhas,
This Pūrṇa practiced strenuously what he should do.
He expounded and protected
The teachings of those Buddhas.

In order to obtain unsurpassed wisdom,
He became the most excellent disciple
Of those Buddhas.
He was learned and wise.
He expounded the Dharma without fear,
And made his listeners rejoice.
He was never tired
Of helping those Buddhas do their work.

He obtained great supernatural powers
And the four kinds of unhindered eloquence.
Seeing who was clever, and who was dull,
He always expounded the Pure Dharma.

He expounded the dharma of the Great Vehicle
To hundreds of thousands of millions of living beings,
And caused them to dwell in the Dharma
So that the worlds of those Buddhas might be purified.

In the future also he will make offerings
To innumerable Buddhas, protect their right teachings,
Help them propagate their teachings,
And purify their worlds.

He will always fearlessly expound the Dharma
With expedients.
He will save countless living beings
And cause them to have the knowledge of all things.

He will make offerings to many Tathāgatas
And protect the treasure-store of the Dharma.
After that he will be able to become a Buddha
Called Dharma-Brightness.

His world will be called Good-Purity.
It will be made of the seven treasures.
His kalpa will be called Treasure-Brightness.
There will be Bodhisattvas [in his world],
Many hundreds of millions in number.
They will have great supernatural powers.
They will be powerful and virtuous.
They will be seen throughout that world.

Innumerable Śrāvakas will organize the Saṃgha.
They will have the three major supernatural powers,
The eight emancipations,
And the four kinds of unhindered eloquence.

The living beings of that world will have no sexual desire.
They will be born without any medium.
They will be adorned with the marks [of the Buddha].
They will not think
Of any other food [than the two kinds of food]:
The delight in the Dharma, and the delight in dhyāna.
There will be neither women nor evil regions
In that world.

Pūrṇa Bhikṣu will be able to obtain
All these merits,
And have his pure world
Inhabited by many sages and saints.
I have innumerable things to say of him.
I have told you only a few of them.

See The Importance of Embodying the Dharma in Our Lives

The Importance of Embodying the Dharma in Our Lives

Here is one version of the surprising revelation that shravakas may indeed be bodhisattvas.

Monks, listen carefully!
Because they have learned skillful means well,
The way followed by children of the Buddha [bodhisattvas]
Is unthinkably wonderful.

Knowing that most delight in lesser teachings
And are overawed by great wisdom,
Bodhisattvas become
Shravakas or pratyekabuddhas.

Using innumerable skillful means,
They transform all kinds of beings
By proclaiming themselves to be shravakas,
Far removed from the Buddha Way.

They save innumerable beings,
Enabling them to succeed.
Though most people are complacent and lazy,
In this way they are finally led to become buddhas.

Keeping their bodhisattva actions
As inward secrets,
Outwardly
They appear as shravakas.

They appear to have little desire
And to be tired of birth and death,
But in truth
They are purifying buddha lands. (LS 210—11)

The point is in part to emphasize the importance of embodying the Dharma in our lives, in our actions and behavior toward others. But equally important is the idea that anyone can be a bodhisattva for us, if we are open to seeing and experiencing the other as a bodhisattva. As is so often the case, this teaching, the idea that a shravaka can be seen to actually be a bodhisattva, is both about how we should regard ourselves and about how we should regard others, an idea that will be developed and emphasized over and over again in subsequent chapters of the Dharma Flower Sutra.

The Stories of the Lotus Sutra, p 105-107

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month learned of Pūrṇa’s qualities, we hear the prediction for Pūrṇa’s future buddhahood.

“Bhikṣus! Pūrṇa was the most excellent expounder of the Dharma under the seven Buddhas. He is the same under me. He will be the same under the future Buddhas of this Kalpa of Sages. He will protect the teachings of those Buddhas and help them propagate their teachings. After the end of this kalpa also he will protect the teachings of innumerable Buddhas, help them propagate their teachings, teach and benefit innumerable living beings, and cause them to aspire for Anuttara-samyak-saṃbodhi. He will always make efforts to teach all living beings strenuously so that the worlds of those Buddhas may be purified. He will perform the Way of Bodhisattvas step by step for innumerable, asaṃkhya kalpas, and then attain Anuttara-samyak-saṃbodhi in this world. He will be called Dharma-Brightness, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The world of that Buddha will be composed of one thousand million Sumeru-worlds, that is, as many Sumeru-worlds as there are sands in the River Ganges. The ground [of that world] will be made of the seven treasures. It will be as even as the palm of a hand. There will be no mountains nor ravines nor ditches. Tall buildings adorned with the seven treasures will be seen everywhere in that world, and the palaces of gods of that world will hang so low in the sky that gods and men will be able to see each other. There will be no evil regions nor women. The living beings of that world will be born without any medium. They will have no sexual desire. They will have great supernatural powers, emit light from their bodies, and fly about at will. They will be resolute in mind, strenuous, and wise. They will be golden in color, and adorned with the thirty-two marks. They will feed on two things: the delight in the Dharma, and the delight in dhyāna. There will be innumerable, asaṃkhya Bodhisattvas, that is, thousands of billions of nayutas of Bodhisattvas. They will have great supernatural powers and the four kinds of unhindered eloquence. They will teach the living beings of that world. There will also be uncountable Śrāvakas there. They will have the six supernatural powers including the three major supernatural powers, and the eight emancipations. The world of that Buddha will be adorned with those innumerable merits. The kalpa [in which Pūrṇa will become that Buddha] will be called Treasure­Brightness; and his world, Good-Purity. The duration of the life of that Buddha will be innumerable, asaṃkhya kalpas, and his teachings will be preserved for a long time. After his extinction, stupas of the seven treasures will be erected [in his honor] throughout that world.”

See Sexuality and Gender and Buddhism

Sexuality and Gender and Buddhism

In [Chapter 8: The Assurance of Future Buddhahood of the Five Hundred Disciples], as in others, when the Buddha describes the future buddha land of Purna after he has become the buddha named Dharma Radiance, he says that his land will be without women, that men will have no sexual desire, and that they will be born without having mothers. Historically, such a misanthropic attitude toward women probably reflects the experience of celibate monks living in India twenty centuries ago. Sexuality and gender has been an ongoing problem for Buddhism. This is in large part because sexual desire in men can be seen as the prime embodiment of desire and greed – everything that Buddhism, especially traditional Indian Buddhism, opposed and sought to abolish. Women were seen as the cause of men’s sexual desires, and thus as embodiments of evil.

With respect to attitudes toward women, Buddhism was something of an improvement over Hinduism. Women were, for example, admitted into the community as ordained nuns, as was true in Jainism. But nuns were radically subordinated to monks and it was believed that only through rebirth as a man could a woman have any possibility of awakening fully.

The Dharma Flower Sutra often reflects such attitudes, as appears to be the case in this chapter. But, as we will see later, it sometimes takes a more generous view of women and of their potential to be Dharma teachers and become buddhas in the future. Thus the Sutra is consistent in teaching that every living being has the potential to become a buddha in this world. In doing this, in maintaining the consistent teaching of universal buddha-nature, the Sutra takes an important step toward teaching the equality of men and women.

Yet while the Dharma Flower Sutra does take a step forward with respect to equality, going beyond Hinduism, beyond traditional Buddhism, and even beyond many Mahayana sutras, it only takes a step, and not a very large one at that, falling far short of today’s standards. We can, I believe, love the Dharma Flower Sutra and seek to follow its important teachings while still recognizing that, like everything else, it has limitations. We should not forget that the Sutra itself teaches that all Buddhist teachings are skillful means, relative to their time and circumstance, including the details of the Dharma Flower Sutra. In this sense, though ahead of its time in most ways, in some other ways the Lotus Sutra reflects the limitations of the culture and time in which it arose.

The Stories of the Lotus Sutra, p108-109