Having last month considered the benefits of resolutely internalizing and keeping faith with the Great Vehicle sutras, we consider the six-tusked white elephant.

The elephant has six tusks, and seven limbs support it on the ground. From beneath its seven limbs, seven lotus flowers grow. The elephant’s color is vivid white, a white surpassed by no other of its hue: even crystalline Himalayan peaks cannot compare. The elephant’s body measures four hundred and fifty yojanas in length, and it is four hundred yojanas tall. At the tips of the six tusks are six bathing pools. Fourteen lotus flowers are growing in each pool, filling each pool completely and blossoming in all their glory like the king of celestial trees. Atop each flower is a maiden, as exquisite as a jewel, whose face glows with a color of rouge more radiant than that of maids in the heavens. Five harps spontaneously appear in the hands of each maiden, and five hundred musical instruments accompany each harp. Five hundred flying birds – wild ducks and geese and mandarin ducks, all colored like various jewels – come forth from the flowers and leaves. There is a lotus flower on the elephant’s trunk: its stalk has a color like that of a red pearl; the flower is a golden bud that has not yet bloomed.

A practitioner, having perceived these things, should reengage in self-amendment9 – again plumb and ponder the Great Vehicle with total commitment, without rest or resignation. The practitioner will then see the golden bud blossom fully in an instant and radiate a golden glow. The lotus flower’s pod is a kimśuka gem, its calyx is made of wonderful brahma-maṇi jewels, and its stamens are made of diamonds. A manifested buddha form10 is seen sitting on the pod of the lotus flower, and a great number of bodhisattvas are seen sitting on the stamens.

The manifested buddha form emits from between its eyebrows a golden beam of light that enters the elephant’s trunk.11 Emerging from the elephant’s trunk, it goes into the elephant’s eyes. Coming out of the elephant’s eyes, it goes into the elephant’s ears. The beam then comes out of the elephant’s ears, illuminates the top of its head, and transforms into a golden platform. Three manifested human forms will be there on the elephant’s head: one is clutching a golden wheel, one is carrying a maṇi jewel, and one, holding a diamond cudgel, raises the cudgel and points it at the elephant, instantly enabling the elephant to move. The elephant floats seven feet above the ground and treads in the air. Without touching down it makes impressions in the ground, each containing a perfect imprint of a wheel, complete with one thousand spokes radiating from hub to rim. A great lotus flower comes forth from each space within the wheel, and an elephant form manifests itself above it. This elephant also has seven limbs, and it walks following the great elephant. With each raising and lowering of its limbs, seven thousand elephants appear and form a retinue that accompanies the great elephant.

The elephant’s trunk becomes the color of a red lotus flower. On the trunk, the manifested buddha form emits a beam of light from between its eyebrows. The beam is golden-colored and, as before, goes into the elephant’s trunk, emerges from inside the trunk and enters the elephant’s eyes, then comes out of the elephant’s eyes and curls back to enter its ears. The beam comes out of the elephant’s ears and extends to the top of its neck; then it gradually moves up to the elephant’s back and transforms into a golden saddle. The saddle is inlaid with the seven precious metals and gems, it has posts on four sides made of the seven precious metals and gems, and a multitude of jewels adorn it so as to form a jeweled platform. In the middle of the platform is a single lotus flower made of the seven precious metals and gems. One hundred jewels combine to form the stamens of this lotus flower, and its pod is a magnificent maṇi jewel. A single bodhisattva will be there, sitting erectly in the lotus posture: his name is Universal Sage. His body is the color of a white jewel, fifty kinds of rays of light, in fifty kinds of colors, are radiating from the nape of his neck, and golden rays of light are coming forth from all the pores of his body. Innumerable manifested buddha forms are at the ends of these golden rays, accompanied by manifested bodhisattva forms as their retinues.

See Interpreting the The Elephant

Having last month considered Ānanda’s question of the Buddha at the opening of the sutra, we consider Universal Sage Bodhisattva and the benefits of resolutely internalizing and keeping faith with the Great Vehicle sutras.

“O Ānanda! Universal Sage Bodhisattva was born in the Pure Wondrous Land in the east. Aspects of that land have already been thoroughly detailed in the Dharma Flower Sutra (Lotus Sutra), and these I will now outline and explain.

“Ānanda! When monks, nuns, laymen, laywomen, heavenly beings (devas), nāgas, others of the eight classes of ever-present guardian spirits, or any living beings are internalizing the Great Vehicle sutras, practicing in accordance with the Great Vehicle, aspiring to a Great Vehicle consciousness, and would be pleased to see an embodiment of the bodhisattva Universal Sage, take joy in seeing the stupa of Many-Treasures Buddha, be happy to see Śākyamuni Buddha as well as buddhas that emanate from him, and be glad to achieve purification of the six sense faculties, they should learn this way of contemplation. Beneficial effects of this contemplation are the elimination of encumbrances and the perception of extraordinary and wondrous things.

“As a result of resolutely internalizing and keeping faith with it, and wholeheartedly pursuing mastery of it, a practitioner will become continuously conscious of the Great Vehicle without immersion into a specialized focus of mind, and he or she will gain perception of Universal Sage within the course of one to three-times-seven days. A practitioner who has great encumbrances will gain perception of him after seven-times-seven days have passed. A practitioner with greater encumbrances will gain perception after one more rebirth, and a practitioner with yet more serious encumbrances will gain perception after two more rebirths. Further, a practitioner with even graver encumbrances will gain perception after three more rebirths. Karmic consequences differ like this—that is why there are variations in my ways of explanation.

“The body of Universal Sage Bodhisattva is boundless in size, his voice is limitless in sound, and his figure is infinite in its forms. He desires to come to this land, and so – drawing upon the unlimited wondrous capabilities at his command – he will make his body become smaller in scale. Because people in this world are weighed down by the three hindrances, through his great insight he will manifest himself riding on a white elephant.”

See Meaning Behind the Symbolism

Having last month concluded The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva, we begin again with Ānanda’s question of the Buddha.

Thus have I heard:

On one occasion the Buddha was at the double-storied assembly hall of the Great Forest Monastery in the land of Vaiśālī. He announced to all the monks: “My state shall be that of parinirvāṇa after the passage of three months’ time.”

Thereupon the esteemed Ānanda rose from where he sat, straightened his clothing, and folded his hands. Then, in homage, he placed his hands together palm-to-palm and walked around the Buddha three times. He then knelt formally on one knee, placed his palms together, and fixed his eyes intently and steadfastly upon the Tathāgata. The venerable Mahākāśyapa and the great-being (mahāsattva) bodhisattva Maitreya also rose from where they sat, brought the palms of their hands together in homage, and gazed up at the honored face. These three men of great distinction then addressed the Buddha in one voice, saying:

“World-honored One! After you have passed away, O Tathāgata, how do living beings produce the bodhisattva mind, practice in accordance with the comprehensive sutras of the Great Vehicle (Mahayana), and, with right mindfulness, bring their thoughts into the realm of one reality? How do they avoid losing sight of the aspiration for ultimate enlightenment (bodhicitta)? Moreover, without cutting off worldly passions and without abandoning the five desires, how do they achieve purity of the sense faculties and eliminate accumulated impurities? Without giving up the five desires, how can they still become capable of seeing events and things free from encumbrance with the pure natural eyes received from their parents at birth?”

The Buddha addressed Ānanda:

“Hear me clearly! Hear me clearly, and consider this well! In the past, on Mount Vulture Peak and at other places, the Tathāgata has already expounded the one genuine path from many perspectives. And now, at this place, for the benefit of all living beings in the future who wish to follow the Supreme Way that is the Great Vehicle—and who wish to learn and follow the practice of Universal Sage, I will now expound the method for that, which I have kept in mind. Impurities, in any number, should be eliminated whether one perceives Universal Sage or not. This I will now explain to you, accordingly, in great detail.”

See Teaching How To Apply the Lotus Sutra in Our Daily Lives

Having last month considered the specific tasks that śrāvakas, laypeople and people in leadership roles should accomplish, we conclude The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva.

The Buddha spoke thus to Ānanda:

“If there are any in future worlds who pursue mastery of these methods of self-amendment as such, it should be known that they don the clothes of humility, that buddhas will watch over and inspire them, and that it will not take a long time for them to achieve the full dynamic of ultimate enlightenment.”

When these words were spoken, ten thousand heavenly beings attained the Dharma eye that clearly sees the truth of all things; and Maitreya Bodhisattva, the other eminent bodhisattvas, and Ānanda, hearing the Buddha’s teachings, rejoiced and faithfully followed them.

And in humility I recognize the completion of another cycle through the Threefold Lotus Sutra. See Great Vows and Magnificent Aspirations

Having last month considered what constitutes the core of the true Way of the buddhas in the ten directions, we consider the specific tasks that śrāvakas, laypeople and people in leadership roles should accomplish.

Based on this, O wise one, suppose a śrāvaka practitioner repudiates his or her attitude toward the threefold taking of refuge, or toward the five behavioral principles, or toward the eight behavioral principles – or toward the behavioral principles of a monk or nun, of a novice monk or nun, of a novice nun in the final two years of training, or toward matters of dignified conduct. Numerous offenses against the behavioral principles and the rules of dignified conduct are generated by such a foolish, ignorant, unwholesome, and contrary mind. If such a person desires to eliminate and become free of faults and afflictions, and be restored as one who conforms to the rules of the renunciants, he or she must diligently follow and recite the comprehensive sutras, ponder the ultimate principle – the most profound truth of emptiness – and make discernment based on this emptiness become intrinsic to his or her mind. It should be known that this person then, lastingly and with no residue, brings all moral defilements to an end within a moment of thought.33 Such a person is recognized as one who conforms to the codes of the renunciants and fully manifests the ways of dignified conduct. He or she will become worthy of being honored and rendered service by all human and heavenly beings.

Suppose a man who is a lay follower flouts the ways of dignified conduct and does unwholesome things. To do unwholesome things means to claim that there are errors and faults in the Buddha’s teachings, to talk at length about bad things and offenses the fourfold assembly has committed, to steal, to behave licentiously, and to feel no shame. If he desires to amend himself and remove and destroy these impurities, he must diligently recite and internalize the comprehensive sutras and reflect on the ultimate principle.

Suppose kings, ministers of state, spiritual leaders, people of privilege, wealthy persons, civic leaders, and others of this kind untiringly pursue their cravings, commit the five grievous acts, speak ill of the comprehensive sutras, and embrace the ten harmful karmic actions. The consequence of these great wrongs is to fall into bitter conditions that exceed even those of a raging storm. They will most certainly fall to the Avīci Hell. If they desire to rid themselves of and destroy the encumbrances resulting from these karmic causes, they must evince shame and amend themselves of impurities. What are said to be ways of self-amendment34 for leaders and the privileged?

A way of self-amendment is that they must fundamentally maintain a pure heart and mind, not speak ill of the Three Treasures, not cause hindrances for renunciants, and not cause hardship for or act maliciously toward those who practice pure living; they must fix their thoughts on and cultivate the six manners of mindfulness; they must also support, render service to, and honor, but do not need to worship,35 those who keep faith with the Great Vehicle; and they must keep in mind the extremely profound truth that is found in the sutras – the ultimate principle of emptiness. Being mindful in this way is called practicing the first self-amendment for leaders and the privileged. A second self-amendment is to act filially toward their parents and respect their teachers and elders. This is called practicing the second way of self-amendment. A third self-amendment is to govern their domains with appropriate laws and not restrict people unjustly. This is called practicing the third self-amendment. A fourth self-amendment is to direct that all within their spheres of influence refrain from killing and observe other such specified ways during the six abstaining days of the month. This is called practicing the fourth self-amendment. A fifth self-amendment is that they must, fundamentally, deeply believe in karmic cause and effect, trust the one genuine path, and be aware of the timeless presence of the Buddha. This is called practicing the fifth self-amendment.

Having last month considered the participant’s taking refugee in the three treasures, we consider what constitutes the core of the true Way of the buddhas in the ten directions.

Having taken refuge in the Three Treasures, the practitioner must personally vow to adopt the six appropriate behaviors. Having embraced the six appropriate behaviors, she or he must then diligently strive to cultivate unwavering pure conduct, awaken a mind to universally ferry others, and adopt the eight appropriate behaviors. Having made this commitment, the practitioner, in a quiet secluded location, must burn fine incense, scatter flowers, offer respects to all buddhas and bodhisattvas and to the comprehensive Great Vehicle as well, and say these words:

“Here, this day, I have awakened the aspiration for enlightenment! Through the beneficial effects of this, may I universally ferry all living beings!”

After saying this, the practitioner must again humbly pay homage to all buddhas and bodhisattvas, and reflect on the comprehensive principle over the course of one to three-times-seven days. Whether renunciant or layperson, the practitioner will not need a mentor, will not need stewards, and will not need to take vows in a ceremony because of the power of accepting, keeping faith with, reciting, and internalizing the Great Vehicle sutras, and because of Universal Sage Bodhisattva’s encouragement to engage in this practice. This is the core of the true Way of the buddhas in the ten directions. By means and reason of this Way, the practitioner will naturally attain the five attributes of an enlightened one: perfection in behavioral principles, perfection in concentration, perfection in wisdom, perfection in emancipation, and perfection in the perspective that pertains to emancipation. Buddha tathāgatas become so by following this Way; the promise of their buddhahood is obtained in the Great Vehicle sutras.

Having last month considered the Buddha’s advice to Ānanda, we consider the participant’s taking refugee in the three treasures

When a practitioner desires to fully conform to a bodhisattva’s behavioral principles, he or she must then seek out a quiet secluded location, place palms together, pay homage universally to the buddhas of the ten directions, admit to his or her faults, and amend him- or herself of impurities. And then, in a tranquil place, the practitioner must address the buddhas of the ten directions, saying these words:

“The buddhas, the World-honored Ones, are always present in this world. Yet even though I believe in the comprehensive sutras, I am unable to clearly discern the buddhas because of my karmic encumbrances. I now take refuge in the Buddha! May you, Śākyamuni, Fully Enlightened World-honored One, please become my mentor! O Mañjuśrī, possessor of great wisdom:31 With your wisdom and understanding, please initiate me in the pure bodhisattva ways! Thereby, out of compassion for me, Maitreya Bodhisattva, the sun of surpassing mercy, will permit me to take up the bodhisattva ways; the buddhas of the ten directions will appear to bear witness for me; and the eminent bodhisattvas – those supreme great leaders who safeguard living beings, who inspire and watch over those like me – will each make themselves known by name.

“On this day I accept and embrace the comprehensive sutras! Even if I should fall into hells and suffer innumerable hardships upon reaching the end of this life, through it all I will never renounce the correct Dharma of the buddhas! By means and reason of these causes and the power of their beneficial effects, Śākyamuni Buddha now becomes my mentor and Mañjuśrī becomes my steward! O Maitreya who is to come – please impart the teachings to me! O buddhas of the ten directions – please bear witness for my assurance! O great virtuous bodhisattvas – please be my companions!

“Trusting now in the wonderful and most profound principle of the Great Vehicle sutras, I take refuge in Buddha, I take refuge in Dharma, and I take refuge in Sangha!”

The practitioner must say this three times.

See The Religious Nature of Faith in the Three Treasures