To Gain Insight

For the Buddhist Glossary – tathata – real nature, ultimate existence; without any attributes.

dharmas – elements of conditioned existences.

to gain insight is to realize that all existences, all that we see and perceive in the outer world rise out of the mind to serve our illusions. “The core of the mind now comprehends that the outer world is but a manifestation of one’s own mind and this understanding becomes a massive liberation.”

insight means knowing that all existences, all life, are neither created nor annihilated, but that they originate in and arise out of Mind to serve an illusory and fanciful, worldly purpose.  They are like the illusions of dreams – seeming to exist when they do not. To know this to attain insight.

when insight is attained, the root of Pure Mind and the activity of the phenomenal world are manifest without obstacles, spontaneously showing forth the capability of all things, pure and impure.

Life and Perfect Symmetry

life began in the universe, we are told by cosmologists, only after the break-up of perfect symmetry, in a huge, hot cauldron of energy governed by forces we do not understand. We do not live in a world of perfect symmetry.

we do not understand these forces, but we know they caused the begi­nning of time. They exist today in our world; without them there would be no existence.

cause and effect. We know that human life came into existence as a result of cause and effect governed by these forces.

in the buddha’s teachings  –  particularly in his “great vehicle” teachings (Mahayana) – the “Original Mind” is called tathata, or the ultimate nature of existence without any attributes.  From the Tripitaka – Chinese Canon of Buddhist sutras – Hui-Ssu, “Tathata”:

one mind – the same as the mind of pure self, true tathata without any attributes, buddha-nature, vesture of pure, unqualified reality (dharmakaya ~ the soul of nirvana), the realm of conditioned existence (dharma). The substance of One Mind cannot be differentiated.

all dharmas, or elements of conditioned existence, depend on Mind for their being and have Mind as their substance. From this standpoint, all conditioned existence is illusory and imaginary, and their being is in reality non-being. By contrast with these unreal dharmas, One Mind may be called true.

yet even though these elements of conditioned existence (dharmas) have no being in reality, because they originate in illusion and fancy, they nevertheless appear to be created and annihilated. But when such unreal dharmas are created, Mind is not brought into existence, and when they are annihilated, Mind does not perish.

uncreated, Mind is never augmented; imperishable, it is never diminished. And as it never increases or decreases, Mind is called the ultimate, true nature of existence, without attributes—tathata.

concentration means knowing that all conditions of existence, having from the beginning no tathata of their own, are never created or annihilated by themselves, but arise as productions of illusion and imagination. They have no real existence. The existence of these created dharmas is, in truth, non-existence. They are only the One Mind, the substance of which cannot be differentiated. If one seizes this standpoint, then in total mental calm one can stop the flow of false ideas. This is concentration.

when concentration is achieved, Pure Mind is merged through insight with non-dual nature, harmoniously united with all beings as a body of one single character. . . There is calmness, tranquility 

and purity, depth, stability and quietude.

The inner silence is pure and pellucid. It moves without the appearance of movement. It acts without the appearance of action. Thus it is, for all existences are originally the same everywhere without differentiation.

when there is concentration, one’s mind is everywhere the same . . . When there is concentration one dwells ever in nirvana . . . When there is concentration one is not polluted by the world . . . When there is concentration, one attains eternal silence in the process of acting . . .

the One Reality – the fundamental oneness of energy – non-differentiation at the heart of things – is the one law that calls all things into being and moves them. This is called the real aspect of things. We are all one substance with this law and caused to live by it. One’s own mind is intrinsically one with primordial energy – the imperishable life-force of the universe.

how shall we proceed?  Releasing the personal ego, getting ourselves out of the way. is the first step – enabling us to realize the imperishable life-force which exists in all things, in all beings. Serving this life-force is the great true compassion – none other than buddhahood itself.

The Buddha-wisdom is pure and minute,

faultless and unhindered,

penetrating through infinite kalpas.

Aspiring to the Mind of Non-Existence

the profound law of the void

  The Buddha said, “Good sons and daughters! This one doctrine is called the doctrine of Innumerable Meanings.  Bodhisattvas, if they want to learn and master the doctrine of Innumerable Meanings, should observe that all laws (or existences) were originally, will be, and are in themselves void in nature and form; they are neither great nor small, neither appearing nor disappearing, neither fixed nor movable, and neither advancing nor retreating; and they are non-dualistic, just emptiness. All living beings, however, discriminate falsely: It is this or It is that, and It is advantageous or It is dis-advantageous; they entertain evil thoughts, make various evil karmas, and thus transmigrate within the six realms of existence; and they suffer all manner of miseries, and cannot escape from there during infinite countless kalpas. Bodhisattva-mahasattvas, observing rightly like this, should raise the mind of compassion, display the great mercy desiring to relieve others of suffering, and once again penetrate deeply into all laws.

  The Innumerable Meanings originate from one law. The one law is namely, non-form.  Such non-form is formless, and not form. Being not form and formless, it is called the real aspect of things . . .

first of ten merits – sutra of innumerable meanings – the threefold lotus sutra

  The Buddha said: “Good sons and daughters! First, this sutra makes the unawakened bodhisattva aspire to buddhahood, makes a merciless one raise the mind of mercy, makes a homicidal one raise the mind of great compassion, makes a jealous one raise the mind of joy, makes an attached one raise the mind of detachment, makes a miserly one raise the mind of donation, makes an arrogant one raise the mind of keeping the commandments, makes an irascible one raise the mind of perseverance, makes an indolent one raise the mind of assiduity, makes a distracted one raise the mind of meditation, makes an ignorant one raise the mind of wisdom, makes one who lacks concern for saving others raise the mind of saving others . . . makes one who wishes for existence aspire to the mind of nonexistence. . .

 “like space . . .” chapter one – introductory – the lotus sutra

Also I see bodhisattvas who observe
that the nature of all existence (laws)
is not in opposing forms, but like space.

“just like space of the nature of nothingness” – chapter fourteen – a happy life

  “Further, a bodhisattva-mahasattva contemplates all existences as void—appear­­ances as they reality, duly established as they are in reality, neither upside down, nor moving, nor receding, nor turning, just like space, of the nature of nothing­ness, cut off from the course of all words and expressions, unborn, not coming forth, not arising, nameless, formless, really without existence, unim­peded, infinite, boundless, unrestrained, only existing by causation, and pro­duced through distortion of thought.

hui-neng, enlightenment here and now:

“outer world is but a manifestation of one’s own mind . . .”

The core of the mind now comprehends that the outer world is but a manifestation of one's own mind, and this understanding becomes a massive liberation. In enlightenment the eye of wisdom is opened to an intuition of the heart of being, a perfected vision transcending all dualities, the self-realization of one's real self. . .

Note: All the above contemplated, recurring each week in morning meditation on The Threefold Lotus Sutra.

. . . “a great occurrence not to be missed.”

From Thich Nhat Hahn’s “Buddhahood in Three Dimensions” Historical, Ultimate, and Action. Inspired by this morning’s meditation with The Threefold Lotus Sutra 11/20/17:

  Chapter 1 of the Lotus Sutra takes us to Vulture Peak, near the city of Rajagriha in the kingdom of Magadha (present-day northeast India), where the Buddha has gathered with a large assembly of disciples . . . tens of thousands of great bodhisattvas in attendance . . . also present many thousands of gods, the ruler of Magadha, King Ajatashatru, his royal family and retinue. This vast multitude of many different kinds of beings is present in the assembly when the Buddha is about to deliver the Lotus Sutra.

  This not only sets the stage for the delivery of the sutra in the historical dimension, but also reveals the ultimate dimension. The vast numbers of shravakas and bodhisattvas, the presence of gods and mythical beings, give us our first taste of the ultimate dimension and show us that the opportunity to hear the Lotus Sutra delivered by the Buddha is something very special, a great occurrence not to be missed. . .

  The Buddha sends out a ray of light from his brows, symbolizing the cosmic openness of an enlightened being, illuminating various cosmic realms. The entire assembly is able to see these worlds appear very clearly, and everyone is most surprised and delighted at the wonderful event taking place around them. In all these worlds, buddhas could be seen giving dharma talks to great assemblies of bhikshus, bhikshunis, upasakas and upasikas—exactly like the Buddha’s disciples in this world.  / / /

  From meditation, a direction for fearless teachers, like lions: to cause living beings to rejoice in hearing, each in their own world, proclaiming the good Law by various reasonings and innumerable illustrations, revealing the Buddha-law and open the understanding of all creatures. Chapter One, Introductory, The Lotus Sutra:

I see also the buddhas,
the holy masters, fearless in teaching the Law, the lions,
expounding the sutra,
mystic and supreme;
their voices clear and pure
send forth softly, sounding tones,
teaching the bodhisattvas
in numberless countless myriads;
their sacred voices, deep and mystic,
cause living beings to rejoice in hearing;
each in their own world,
proclaiming the good Law
by various reasonings
and innumerable illustrations,
reveal the Buddha-law
and open the understanding of all creatures. . .

Sun, Earth, Venus - POV Mars

‘WHEN I LOOK INTO THE STARS”
edited from post – October 26, 2013

  JJ’’s response to something I’d said about “stars in the sky” at one of his extraordinary videos (“Fanvids”)  – JJ: “When I look into the stars my thoughts are more imperial fleet fighting against the rebel fighters . . . than deep meaning thoughts like yours.” This was part of a dialogue with LL who told me about his interest in science—the Hadron Accelerator at CERN, etc.

  Last night (2013), I awoke thinking about the astrological chart constructed for the moment tapped on the head with the Mandala, first connection with the teachings of the Buddha on October 24, 1976. The chart is a picture of actual positions of Sun, Moon, and planets in the sky at that particular moment, thinking especially of the place in the sky in the northeast part of the chart known as the “11^th House of human experience,” reminding me of JJ’s looking into the stars “to see imperial fleets fighting against rebels.”

  The 11^th House of human experience concerns the use we make of becoming part of society. It’s the “Aquarian” house (Aquarius is the 11^th Sun Sign in the Zodiac, the “Water Bearer.”) – working with communities for betterment of humanity—whether as warriors of imperial fleets fighting rebels, or being part of a community to bring good things into our worlds—joy, happiness, and all that stuff—expressions of compassion, gaining freedom to live life more fully.

  As it happens when we look into this part of the sky at the moment, 10/24/1976, we find a gathering of the Moon (nurturing, adapting), Uranus (challenge to transform), Mars (aggressively acting upon our hopes and dreams), the Point of Transformation, and the “Karmic Heart” midpoint between Sun and Moon where lessons are learned.

  These astrological symbols are meaningless if not related to events and experience. As messages they invite us to participate, become involved. They are not forces zapping us. If they are to have meaning, we need to accept their invitations and act upon them. Considering the nature of the moment (connecting with Buddhism), these invitations are extraordinary: Uranus transforming – “A Calm Lake Bathed in Moonlight.” Mars acting on hopes and dreams – “A Drowning Man is Being Rescued.” Saturn – identifying and recognizing need for action to overcome limitations (found in 8^th house, working with others to accomplish what can’t be done alone): “The Storm Ended All Nature Rejoices in Brilliant Sunshine.” Do these symbols also invite us to join JJ’s fleet of imperial fighters? If so, it sure has taken me a long time to fulfill their promise; perhaps I never shall, but there are indications. . .

  Today, October 4, 2017: Recent discussions elsewhere regarding religion and science remind me of how important it is to be open to the interrelatedness of science, astrological symbolism, and the teachings of the Buddha in the Lotus Sutra. Naturally, it is required to be open to accepting the concept that all things in the universe are interrelated. This in part characterizes my own spiritual journey beginning at age fifty, continuing now for forty-one years. And still discovering, learning.

  “One never hears without opening one’s mind . . .” (Sutra of Innumerable Meanings-first part of The Threefold Lotus Sutra.

Siddhartha's Awakening in

“Little Buddha”

Director: Bernardo Bertolucci

Story: Bernardo Bertolucci

Screenplay: Rudy Wurlitzer and Mark Peploe

(1993)

Keanu Reeves, Bridget Fonda, Alex Wiesendanger, Chris Isaak, Ying Ruocheng

Mara – You who will go where no one else will dare.  Will you be my god?

Siddhartha – Architect. Finally I have met you. You will not rebuild your house again.

Mara – But I am your house and you live in me.

Siddhartha – Oh Lord of my own Ego, you are pure illusion, you do not exist. The earth is my witness.

Lama Norbu – Siddhartha won the battle against an army of demons, just through the force of his love, and the great compassion he had found. And he achieved a great calm that precedes detachment from illusions. He had reached beyond himself. He was beyond joy or pain, separate from judgment, able to remember that he had been a girl, a dolphin, a tree, a monkey.  He remembered his first birth, and the minute after that, he could see beyond the universe.  Siddhartha had seen the ultimate reality of all things. He had understood that every movement in the universe is an effect provoked by a cause. He knew there was no salvation without compassion for every other being.  From that moment on, Siddhartha was called the Buddha, the Awakened One.

Total Eclipse of the Sun – Monday, August 21, 2017, Eastern U.S.A., Daylight Savings Time, 1:27 pm; Western U.S.A., 11:27 am.  Five Realms of Human Destiny at this moment, from Dane Rudhyar’s Astrological Mandala:

Intent – “A Mermaid Emerges from the Ocean Waves Ready for Rebirth in Human Form.“  yearning for intuition to take form in the consciousness.

Continuing (“zealous progress”) with Intent – “A Drowning Man is Being Rescued.“  ultimate expression of humanitarianism.

Recognizing Intent – “Receiving Two Awards for Bravery in Battle.“

Participating with Intent – “A Triangle with Wings.“  new dimension of mindfulness is introduced, not new at all – the ultimate dimension – “however infinite the Buddha-truth is, i vow to attain it.”

Constructing Intent – “Head of a Robust Youth Changes into that of a Mature Thinker.“

Incidentally, August 21 this year is the 72 anniversary of commission as 2^nd Lt. in Army of the United States, Ft. Benning, Georgia.

Dynamics of the Cosmic

(Spanish translation below)

  The cosmic nature of matter is intrinsically dynamic, not static, nor passive, nor inert. It cannot be separated from its activity, movement, interactions and transformations which are determined by molecular, atomic, and nuclear configurations—revealing its cause to be.

  When we observe we never see any substance, but a continuing dance of energy—dynamic patterns changing into one another.

  A Hindu belief: Shiva Naturaj, god of dance, sustains the universe. “Shiva’s dance is the universe, the ceaseless flow of energy going through a multiplicity of patterns dissolving into one another.”

Sources – Fritjof Capra’s “Turning Point” and Bernt Capra’s film “Mind Walk.”

Dynamics of the Cosmic

(Dinámica de lo cósmico)

  The cosmic nature of matter is intrinsically dynamic, not static, nor passive, nor inert. It cannot be separated from its activity, movement, interactions and transformations which are determined by molecular, atomic, and nuclear configurations—revealing its cause to be.

  La naturaleza de la materia cósmica es intrínsecamente dinámico, no estático, ni pasiva, ni inerte. No puede separarse de su actividad, movimiento, las interacciones y las transformaciones que están determinadas por las configuraciones moleculares, atómicas y nucleares— revelando su causa para ser.

  When we observe we never see any substance, but a continuing dance of energy—dynamic patterns changing into one another.

  Cuando observamos nunca vemos cualquier sustancia, pero la continuidad de la danza de la energía— patrones dinámicos cambiando a otro.

  A Hindu belief: Shiva Naturaj, god of dance, sustains the universe. “Shiva’s dance is the universe, the ceaseless flow of energy going through a multiplicity of patterns dissolving into one another.”

  Una creencia Hindú: Naturaj Shiva, Dios de la danza, sostiene el universo. "La danza de Shiva es el universo, el incesante flujo de energía a través de una multiplicidad de patrones disolviéndose en otro.

Concluding Verses of Chapter 2 - Tactfulness

The Sutra of the Lotus Flower of the Wonderful Law

In the same fashion that the buddhas,
past, present, and future, preach the Law,
so also will I now
proclaim the undivided Law.

The appearing of buddhas in the world
is far apart and of rare occurrence,
and when they do appear in the world,
with equal rareness do they proclaim this Law.

Even in infinite countless kalpas,
rarely may this Law be heard;
and those who are able to listen to this Law,
men and women such as these are also rare.

It is like the udumbara flower,
which all love and enjoy,
seldom seen by gods and living beings,
appearing but once in long periods.
So those who, hearing the Law, extol it joyfully,
and utter but one single word of it
have already paid homage to
all the buddhas in the three worlds.

Such ones are exceedingly rare,
rarer than the udumbara flower.

Be you free from doubts;
I am king of the Law
and declare to all the assembly:
I, only by the One-vehicle Way,
teach the bodhisattvas,
and have no shravaka disciples.

Know all of you, Shariputra,
shravakas and bodhisattvas,
that this Wonderful Law
is the mystery of all the buddhas.
Because the chaotic world of the five decadences
only delights in sensual attachments,
creatures such as these
never seek the Buddha-way.

The confused in generations to come
who hear the One-vehicle preached by the Buddha,
in their delusion and unbelief
will break the Law and fall into chaotic ways.

But there are beings modest and pure,
devoted to seeking the buddha-way;
for such as these I must
widely extol the One-vehicle Way.

Know, Shariputra!
The Law of the buddhas is thus,
by myriads of countless tactful ways
they proclaim the Law as opportunity serves.
Those who will not learn
are not able to discern it.

You already know
the expedient tactful ways of the buddhas,
the leaders of the world.
Have no further doubts,
rejoice greatly in your hearts
knowing that you will become buddhas.

A Galaxy whose light

took 10 billion years to reach us

Symmetry

Returning to “The Blazing Fireplace”

Life

  The universe began, we are told by cosmologists, after the break-up of perfect symmetry, in a huge, hot cauldron of energy governed by forces we do not understand.  We do not understand these forces, but we know they caused the begin­ning of time, and exist today in our world,  Without them there would be no existence.  We know that human life came into existence as a result of a chain of causes and effects governed by these forces.  And, “Implied in new theories of physics (Timothy Ferris in “Beyond Newton and Einstein” – N.Y. Times, 9/26/82) all the known forces in nature, are manifestations of one basic interaction and that once, long ago, were part of a single, universal process.” [emphasis added]

  Perhaps, in our spiritual endeavors, we are reaching back to this perfect symmetry – to Mind that’s neither created nor annihilated, but simply is.  In the teachings of the Buddha – particularly in his “great vehicle” teachings (Mahayana) – the “Original Mind” is called tathata, or the ultimate nature without any attributes.  From the Tripitaka – Chinese Canon of Buddhist sutras - Hui-Ssu:

Tathata

  One Mind – the same as the mind of pure self, nature, true tathata without any attributes, buddha-nature, vesture of pure, unqualified reality (dharmakaya ~ the soul of nirvana), the realm of conditioned existence (dharma).  The substance of One Mind cannot be differentiated.  [Is One Mind – pure energy – perfect symmetry?]

  All dharmas, or elements of conditioned existence, depend on the Mind for their being and have Mind as their substance.  From this standpoint, all dharmas are illusory and imaginary, and their being is in reality non-being.  By contrast with these unreal dharmas, the Mind may be called true.

  Yet even though these dharmas have no being in reality, because they originate in illusion and fancy, they nevertheless appear to be created and annihilated.  But when such unreal dharmas are created, the Mind is not brought into existence, and when they are annihilated, the Mind does not perish.  Uncreated, Mind is never augmented; imperishable, it is never diminished.  And as it never increases or decreases, Mind is called tathata – ultimate nature, without attributes.

Concentration means knowing that all dharmas, having from the beginning no tathata of their own, are never created or annihilated by themselves, but arise as productions of illusion and imagination.  They have no real existence.  The existence of these created dharmas is, in truth, non-existence.  They are only the One Mind, the substance of which cannot be differentiated.  If one seizes this standpoint, then in total mental calm one can stop the flow of false ideas.  This is concentration.

Insight means knowing that dharmas are neither created nor annihilated, but that they originate in and arise out of the Mind to serve an illusory and fanciful worldly purpose.  They are like the illusions of dreams – seeming to exist when they do not.  To know this to attain insight.

  When concentration is achieved, the Pure Mind is merged through insight with non-dual Nature, and is harmoniously united with all beings as a body of one single character. . . There is calmness, tranquility and purity, depth, stability and quietude.  The inner silence is pure and pellucid.  It moves without the appearance of movement.  It acts without the appearance of action.  Thus it is, for all dharma are originally the same everywhere without differentiation and the nature of Mind is dharmas.  This is the root of the most profound dharma nature.

  When insight is attained, the root of Pure Mind and the activity of the phenomenal world are manifest without obstacle, spontaneously showing forth the capability of all things pure and impure.

  When there is concentration, one’s mind is everywhere the same . . . When there is concentration one dwells ever in nirvana . . . When there is concentration one is not polluted by the world . . . When there is concentration, one attains eternal silence in the process of acting . . .

.   .   .   .   .   .   .   .

The One Reality – the fundamental oneness of energy – non-differentiation at the heart of things – is the one law that calls all things into being and moves them.  This is called the real aspect of things.  We are all one substance with this law and caused to live by it.  One’s own mind is intrinsically one with primordial energy – the imperishable life-force of the universe.

How shall we proceed?  Releasing the personal ego, releasing ourselves might be the first and fundamental step – enabling us to find the imperishable life-force which exists in all things, in all beings.  Serving this life-force is the great true compassion – none other than buddhahood itself.

  The Buddha-wisdom is pure and minute,
  faultless and unhindered,
  penetrating through infinite kalpas.

“buddhahood in three dimensions” by thich nhat hahn – Summary (2) continues, again noting all quotations from the sutra are from daily morning meditation, many of which have been memorized over the years—a method followed by others devoted to the Lotus Sutra to relive and celebrate the life and teachings of the Buddha on a daily basis.] Also that “Buddhahood in Three Dimensions” is a copyrighted article published by Lion’s Roar Magazine / newsletter at lion's roar.  

In order to understand the great importance of this teaching, the assembly that had gathered in this historical dimension had to be introduced to the ultimate dimension. In the past, in another cosmic realm, the Buddha Sun Moon Light had also given the teaching of the Lotus Sutra. So the miraculous events that were happening that day were only a repetition of something that had already occurred in another dimension of reality—the ultimate dimension, which is unbounded by our ordinary perceptions of time and space.

  As far as the historical dimension is concerned, Shakyamuni was the buddha who was giving the dharma talk that day. From this perspective, the Buddha gave teachings for forty years, and then only at the end of his life did he give the teaching of the Lotus Sutra. But in terms of the ultimate dimension, Buddha Shakyamuni and Buddha Sun Moon Light are one and the same. In the ultimate dimension, never for a moment has the Buddha ceased to deliver the Lotus Sutra.

  Thus does Nhat Hahn greatly enhance morning meditation with the Lotus Sutra; as this morning contemplating the passages alluded to in the first entry of this summary, and here, also from Chapter 1, Introductory, we instinctively realize we are functioning in our mindfulness in more than with just the history contained in the Lotus Sutra, but dwelling in the ultimate dimension with the Buddha:

  “All ye good sons and daughters! in time of yore, infinite, boundless, inconceivable asankhyeya kalpas ago, there then was a buddha styled Sun Moon Light Tathagata, Worshipful, All Wise, Perfectly Enlightened in Conduct, Well Departed, Understander of the World, Peerless Leader, Controller, Teacher of Gods and Living Beings, Buddha, World-honored One. He proclaimed the Right Law, which is good at its commencement, good in its middle, and good at the end; which is profound in its meaning, subtle in its terms, pure and unadul­terated, perfect, flawless, and noble in practice. For those who sought to be shravakas he preached response to the Law of the Four Noble Truths for the overcoming of birth, old age, disease and death, and finally leading to nirvana; for those who sought pratyekabuddhahood he preached response to the Law of the Twelve Causes; for the bodhisattvas he preached response to the Six Paramitas to cause them to attain Perfect Enlightenment and to accomplish perfect knowledge . . .”

Further I see tathagatas who of themselves
have accomplished the Buddha-way,
their appearance like mountains of gold,
very wonderful in their majesty
As within pure lapis lazuli a real golden image is made apparent,
so the world-honored one in the great assembly
expounds the meaning of the profound Law.
In each of the buddha-lands are shravakas innumerable;
by the shining of the Buddha's ray
their great host is completely visible.
Besides there are the bhikshus who, dwelling in the mountain forests,
zealously advance and keep the pure commandments
as if they are protecting bright jewels.
And I also see bodhisattvas who practice donations and perseverance,
as the sands of the Ganges in number
by the radiance of the Buddha's ray.

Now the Buddha sends forth a ray
to help reveal the Truth of Reality.
Be aware, all of you!
Fold your hands and with all your mind await!
The Buddha will pour the rain of the law
to satisfy those who seek the Way.
If those who seek after the three vehicles
have any doubts or regrets,
the Buddha will rid them of them
so that none whatever shall remain.

  Continuing with our meditation / contemplation, we embark upon a great adventure with the Buddha in Chapter 2, “Tactfulness” or “Expedient Means,” as he delineates for his followers the difference between the “tactful method” of preaching the Lotus Sutra only for those who in dwell in worlds of “learning” and “self-attained enlightenment,” although he is really preaching only for bodhisattvas, and that all enlightened ones who preceded him and “presently in the world in all directions” teach only the One Buddha vehicle, as Nhat Hahn has explained: In the ultimate dimension, never for a moment has the Buddha ceased to deliver the Lotus Sutra. In words of the sutra:

All existences from the beginning are ever of the nirvana-nature. When sons or daughters of the Buddha have fulfilled their course, in the world  to come they become buddhas. . . Only by my powers of tactfulness do I manifest the three-vehicle Law. All the world-honored ones expound the One-vehicle Way.

The ray between his brows illuminates the eastern quarter

of the eighteen thousand lands, coloring them all with gold

the complete “buddhahood in three dimensions” by thich nhat hahn – 9 parts, now at this blog, “Ancestral Well.” Nhat Hahn speaks eloquently of the Lotus Sutra delivered by the Buddha as a great occurrence not to be missed. In Chapter 1, Introductory, the Buddha begins with a great assembly after preaching the “Sutra of Innumerable Meanings.” This not only sets the stage for the delivery of the sutra in the historical dimension, but also in the ultimate dimension, in which time and space are transcended, a stage of perfect enlightenment which the Buddha achieved under the Bodhi tree.

  The vast numbers of shravakas and bodhisattvas, the presence of gods and mythical beings, give us our first taste of the ultimate dimension and show us that the opportunity to hear the Lotus Sutra delivered by the Buddha is something very special. While preaching in the ultimate dimension, never for a moment has the Buddha ceased to deliver the Lotus Sutra. This opens two doors: the historical dimension, and dimension of ultimate reality which goes beyond time and space. Everything—all phenomena, participate in these two dimensions, historical and ultimate.

[Note: all quotations from the sutra are from daily morning meditation, many of which have been memorized over the years—a method followed by others devoted to the Lotus Sutra to relive and celebrate the life and teachings of the Buddha on a daily basis.]

Most Great Vehicle (Mahayana) sutras begin with THUS HAVE I HEARD, considered to be the words of the Buddha’s cousin, Ananda, who is said to have memorized all the Buddha’s teachings.

THUS HAVE I HEARD. Once the Buddha was staying at the City of Royal Palaces on Mount Gridhrakutha with a great assemblage of great bhikshus, in all twelve thousand; all of them arhats, faultless, free from earthly cares, self-developed, emancipated from all bonds of existence, and free in mind. Their names were Ajñata Kaundinya, Maha-Kashyapa, Uruvilva-Kashyapa, Gaya-Kash­­­­­­­yapa, Nadi-Kashyapa, Shariputra, Maha-Maudgalyayana, Maha-Karya­yana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavasta, Vakkula, Maha-Kashthila, Nanda, Sundara-Nanda, Purña, son of Maitrayani, Subhuti, Ananda, and Rahula—all such great arhats are well known to everybody. In addition there were two thousand under training and no longer under training; the bhik­shuni, Mahaprajapati, with six thousand followers; the bhikshuni, Yashodhara, the mother of Rahula . . . there were eighty thousand Bodhi­sattva-mahasattvas, all free from backsliding in regards to Perfect Enlightenment. . . .

The ray between his brows illuminates the eastern quarter
of the eighteen thousand lands, coloring them all with gold. . . .

I see them all from here,
I see also the buddhas,
the holy masters, fearless in teaching the Law, the lions,
expounding the sutra,
mystic and supreme;
their voices clear and pure
send forth softly, sounding tones,
teaching the bodhisattvas
in numberless countless myriads;
their sacred voices, deep and mystic,
cause living beings to rejoice in hearing;
each in their own world,
proclaiming the good Law
by various reasonings
and innumerable illustrations,
reveal the Buddha-law
and open the understanding of all creatures. . . .
Again I see bodhisattvas
profound in wisdom, firm in will,
able to question the enlightened ones
and receive and retain all they hear;
and I see buddha-sons and daughters
perfect in meditation and wisdom
with innumerable illustrations
proclaiming the Law for the multitude,
cheerfully and gladly preaching the Law
to transform the bodhisattvas . . . 

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – last part - 9)

last paragraph of part 8 – You only need to have faith in the action of Never Despise and very quickly you can help others overcome their negative self-image. Never Despising Bodhisattva shows everyone that they have the capacity for perfection within themselves, the capacity to become a buddha, a fully enlightened one. The message of the Lotus Sutra is that everyone can and will become a buddha. Never Despise is the ambassador of the Buddha and of the Lotus Sutra, and sometimes ambassadors are reviled or attacked. Never Despise was also treated this way. He brought his message to everyone, but not everyone was happy to hear it because they could not believe in their own Buddha nature. So when they heard his message they felt they were being scorned or mocked. “Throughout the passage of many years, he was constantly subjected to abuse . . . some in the multitude would beat him with sticks and staves, with tiles and stones.” The mission of a dharma teacher, of a bodhisattva, requires a great deal of love, equanimity and inclusiveness.

  Never Despise represents the action of inclusiveness, or kshanti. One of the six paramitas, kshanti is also translated as “patience,” and we can see this great quality in Never Despise and in one of Shakyamuni’s disciples, Purna, who is praised by the Buddha in the eighth chapter of the Lotus Sutra. While the Lotus Sutra only mentions Purna in passing, he is the subject of another sutra, the Teaching Given to Maitrayaniputra. In this sutra, after the Buddha had instructed Purna in the practice, he asked him, “Where will you go to share the dharma and form a sangha?” The monk said that he wanted to return to his native region, to the island of Sunaparanta in the Eastern Sea. The Buddha said, “Bhikshu, that is a very difficult place. People there are very rough and violent. Do you think you have the capacity to go there to teach and help?”

  “Yes, I think so, my Lord,” replied Purna.

  “What if they shout at you and insult you?”

  Purna said, “If they only shout at me and insult me I think they are kind enough, because at least they aren’t throwing rocks or rotten vegetables at me. But even if they did, my Lord, I would still think that they are kind enough, because at least they are not using sticks to hit me.”

  The Buddha continued, “And if they beat you with sticks?”

  “I think they are still kind enough, since they are not using knives and swords to kill me.”

  “And if they want to take your life? It’s possible that they would want to destroy you because you will be bringing a new kind of teaching, and they won’t understand at first and may be very suspicious and hostile,” the Buddha warned.

  Purna replied, “Well, in that case I am ready to die, because my dying will also be a kind of teaching and I know that this body is not the only manifestation I have. I can manifest myself in many kinds of bodies. I don’t mind if they kill me; I don’t mind becoming the victim of their violence, because I believe that I can help them.”

  The Buddha said, “Very good, my friend. I think that you are ready to go and help there.”

  So Purna went to that land and he was able to gather a lay sangha of five hundred people practicing the mindfulness trainings, and also to establish a monastic community of around five hundred practitioners. He was successful in his attempt to teach and transform the violent ways of the people in that country. Purna exemplifies the practice of kshanti, or inclusiveness. [The Buddha’s prediction of Purna becoming the Buddha “Law Radiance” is told in ch. 8 of the Lotus Sutra, “The Five Hundred Disciples Receive the Prediction of Their Destiny.”]

  Never Despise may have been a future or a former life of Purna. We are the same. If we know how to practice inclusiveness, then we will also be the future life of this great bodhisattva. We know that Never Despise’s life span is infinite, and so we can be in touch with his action and aspiration at any moment. And when we follow the practice of inclusiveness of Never Despising Bodhisattva, he is reborn in us right in that very moment. We get in touch with the great faith and insight that everyone is a buddha, the insight that is the very marrow of the Lotus Sutra. Then we can take up the career of the bodhisattva, carrying within our heart the deep confidence we have gained from this insight and sharing that confidence and insight with others.

  Therapists and others in the healing professions, dharma teachers, school teachers, parents, family members, colleagues and friends can all learn to practice like Never Despise. Following the path of faith, confidence and inclusiveness, we can help free many people from the suffering of negative self-image, help them recognize their true Buddha nature, and lead them into the ultimate dimension.

about thich nhat hahn – a renown Zen Master and poet, and founder of the Engaged Buddhist movement. He is the author of over a hundred books which have sold millions of copies worldwide. His most recent books are Inside the Now, and No Mud No Lotus. Thich Nhat Hahn has a Plum Village practice center in France.

Published by Lion’s Roar Magazine / newsletter@lionsroar.com

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 8)

last paragraph of part 7 – When our students or loved ones have feelings of low self-esteem, we have to find a way to help them transform those feelings so that they can live with greater freedom, peace and joy. We have to practice just like Never Despise Bodhisattva, who did not give up on people or lose patience with them, but always continued to hold up to others a mirror of their true Buddha nature.

  I always try to practice this kind of action. One day there were two young brothers who came to spend the day with me. I took them both to see a new manual printing press I had just gotten. The younger boy was very interested in the machine and while he was playing with it the motor burned out. As I was pressing one button to show the boys how it worked, the little boy pressed another at the same time and it overstressed the machine’s engine. The elder brother said angrily, “Thây, you just wanted to show us the machine. Why did he have to do that? He wrecks whatever he touches.” These were very harsh words from such a young boy. Perhaps hearing his parents or other family members use blaming language like this had influenced him and he was just repeating what he had heard without realizing the effect it would have on his little brother.

  In order to help mitigate the possible effects of this criticism on the younger boy, I showed the boys another machine, a paper cutting machine, and this time I instructed the younger one on how to use it. His brother warned me, “Thây, don’t let him touch it, he’ll destroy this one too.” Seeing that this was a moment when I could help both boys, I said to the older brother, “Don’t worry, I have faith in him. He is intelligent. We shouldn’t think otherwise.” Then I said to the younger boy, “Here, this is how it works—just push this button. Once you have released this button, then you press that button. Do this very carefully and the machine will work properly.” The younger brother followed my instructions and operated the machine without harming it. He was very happy, and so was his older brother. And I was happy along with them.

  Following the example of Never Despise Bodhisattva, I only needed three or four minutes to remove the complex of the younger brother and teach the older brother to learn to trust in the best of his younger brother and not just see him in terms of his mistakes. In truth, at that moment I was a bit concerned that the young boy would ruin the other machine. But if I had hesitated and not allowed him to try and follow my instructions, believing that he would destroy the machine, I could well have destroyed that little boy. Preserving the health and well-being of the mind of a child is much more important than preserving a machine.

  You only need to have faith in the action of Never Despise and very quickly you can help others overcome their negative self-image. Never Despising Bodhisattva shows everyone that they have the capacity for perfection within themselves, the capacity to become a buddha, a fully enlightened one. The message of the Lotus Sutra is that everyone can and will become a buddha. Never Despise is the ambassador of the Buddha and of the Lotus Sutra, and sometimes ambassadors are reviled or attacked. Never Despise was also treated this way. He brought his message to everyone, but not everyone was happy to hear it because they could not believe in their own Buddha nature. So when they heard his message they felt they were being scorned or mocked. “Throughout the passage of many years, he was constantly subjected to abuse . . . some in the multitude would beat him with sticks and staves, with tiles and stones.” The mission of a dharma teacher, of a bodhisattva, requires a great deal of love, equanimity and inclusiveness.

Next (and last) – Purna, practice of inclusiveness, and following path of Never Despise.

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 7)

last paragraph of part 6 – Having realized the truth of the ultimate, Bodhisattva Never Despise continued to live for many millions of years, delivering his message of hope and confidence to countless beings. So we can see that the Lotus Sutra is a kind of medicine for long life. When we take this medicine, we are able to live a very long time in order to be able to preserve and transmit the teachings in the Lotus Sutra to many others. We know that our true nature is unborn and undying, so we no longer fear death. Just like Never Despise, we always dare to share the wonderful dharma with all living beings. And all those who thought the bodhisattva was only making fun of them finally began to understand. Looking at Never Despise they were able to see the result of his practice, and so they began to have faith in it and to get in touch with their own ultimate nature. This is the practice of this great bodhisattva—to regard others with a compassionate and wise gaze and hold up to them the insight of their ultimate nature, so that they can see themselves reflected there.

  Many people have the idea that they are not good at anything and that they are not able to be as successful as other people. They cannot be happy; they envy the accomplishments and social standing of others while regarding themselves as failures if they do not have the same level of worldly success. We have to try to help those who feel this way. Following the practice of Never Despise we must come to them and say, “You should not have an inferiority complex. I see in you some very good seeds that can be developed and make you into a great being. If you look more deeply within and get in touch with those wholesome seeds in you, you will be able to overcome your feelings of unworthiness and manifest your true nature.”

The Chinese teacher Master Guishan writes,

We should not look down
on ourselves.
We should not see ourselves as
worthless and always withdraw
into the background.

  These words are designed to wake us up. In modern society, psychotherapists report that many people suffer from low self-esteem. They feel that they are worthless and have nothing to offer, and many of them sink into depression and can no longer function well and take care of themselves or their families. Therapists, healers, caregivers, teachers, religious leaders and those who are close to someone who suffers in this way all have the duty to help them see their true nature more clearly so that they can free themselves from the delusion that they are worthless. If we know friends or family members who see themselves as worthless, powerless and incapable of doing anything good or meaningful, and this negative self-image has taken away all their happiness, we have to try to help our friend, our sister or brother, our parent, spouse or partner remove this complex. This is the action of Never Despise Bodhisattva.

We have to practice just like Never Despise Bodhisattva,

 who did not give up on people or lose patience with them,

 but always continued to hold up to others

 a mirror of their true Buddha nature.

  We also have to practice so as not to add to others’ feelings of worthlessness. In our daily life, when we become impatient or irritated, we might say things that are harsh, judgmental and critical, especially in regard to our children. When they are under a great deal of pressure, working very hard to support and care for their family, parents frequently make the mistake of uttering unkind, punitive or blaming words in moments of stress or irritation. The ground of a child’s consciousness is still very young, still very fresh, so when we sow such negative seeds in our children we are destroying their capacity to be happy. So parents and teachers, siblings and friends all have to be very careful and practice mindfulness in order to avoid sowing negative seeds in the minds of our children, family members, friends and students.

  When our students or loved ones have feelings of low self-esteem, we have to find a way to help them transform those feelings so that they can live with greater freedom, peace and joy. We have to practice just like Never Despise Bodhisattva, who did not give up on people or lose patience with them, but always continued to hold up to others a mirror of their true Buddha nature.

Next – Story of two brothers.

Thich Nhat Hahn
Sunset at Vulture Peak
where the Buddha often preached

“Buddhahood in Three Dimensions” by Thich Nhat Hahn
(continued – 6)

last paragraph of part 5 – Never Despise is very sincere and has great equanimity. He never gives up on us. The meaning of his life, the fruition of his practice, is to bring this message of confidence and hope to everyone. This is the action of this great bodhisattva. We have to learn and practice this action if we want to follow the path of the bodhisattvas. The sutra tells us that when Never Despise was near the end of his life he suddenly heard the voice of a buddha called King of Imposing Sound (Bhishmagarjitasvararaja) teaching the Lotus Sutra. He could not see that buddha but he clearly heard his voice delivering the sutra, and through the power of the teaching, Never Despising Bodhisattva suddenly found that his six sense organs were completely purified and he was no longer on the verge of death. Understanding deeply the message of the Lotus Sutra, he was able to touch his ultimate dimension and attain deathlessness.

We can hear in the sound of the wind in the trees,
 or in the singing of the birds, the truth of the Lotus Sutra.

  We have already learned about the infinite life span of a buddha in the ultimate dimension. In terms of the historical dimension, a buddha may live one hundred years or a little bit more or less; but in terms of the ultimate dimension a buddha’s life span is limitless. Never Despise saw that his life span is infinite, just like the life span of a buddha. He saw that every leaf, every pebble, every flower, every cloud has an infinite life span also, because he was able to touch the ultimate dimension in everything. This is one of the essential aspects of the Lotus message. When his sense organs had been purified, he could see very deeply and understand how the six sense organs (eyes, ears, nose, tongue, body and mind) produce the six kinds of consciousness. When his senses had been purified he was capable of touching reality as it is, the ultimate dimension. There was no more confusion, no more delusion in his perception of things.

  This passage describes a kind of transformation that we too can experience. When the ground of our consciousness is prepared, when our sense consciousnesses and our mind consciousness have been purified through the practice of mindfulness and looking deeply into the ultimate nature of reality, we can hear in the sound of the wind in the trees, or in the singing of the birds, the truth of the Lotus Sutra. While lying on the grass or walking in meditation in the garden, we can get in touch with the truth of the dharma that is all around us all the time. We know that we are practicing the Lotus samadhi and our eyes, ears, nose, tongue, body and mind are automatically transformed and purified.

  Having realized the truth of the ultimate, Bodhisattva Never Despise continued to live for many millions of years, delivering his message of hope and confidence to countless beings. So we can see that the Lotus Sutra is a kind of medicine for long life. When we take this medicine, we are able to live a very long time in order to be able to preserve and transmit the teachings in the Lotus Sutra to many others. We know that our true nature is unborn and undying, so we no longer fear death. Just like Never Despise, we always dare to share the wonderful dharma with all living beings. And all those who thought the bodhisattva was only making fun of them finally began to understand. Looking at Never Despise they were able to see the result of his practice, and so they began to have faith in it and to get in touch with their own ultimate nature. This is the practice of this great bodhisattva—to regard others with a compassionate and wise gaze and hold up to them the insight of their ultimate nature, so that they can see themselves reflected there.

Next – helping those suffering from low self-esteem to overcome this delusion.

Nhat Hahn

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 5)

last paragraph of part 4 – This bodhisattva removes the feelings of worthlessness and low self-esteem in people. “How can I become a buddha? How can I attain enlightenment? There is nothing in me except suffering, and I don’t know how to get free of my own suffering, much less help others. I am worthless.” Many people have these kinds of feelings, and they suffer more because of them. Never Despise Bodhisattva works to encourage and empower people who feel this way, to remind them that they too have Buddha nature, they too are a wonder of life, and they too can achieve what a buddha achieves. This is a great message of hope and confidence. This is the practice of a bodhisattva in the action dimension.

  Never Despise was actually Shakyamuni in one of his former lives, appearing as a bodhisattva in the world to perfect his practice of the dharma. But this bodhisattva did not chant the sutras or practice in the usual way—he did not perform prostrations or go on pilgrimages or spend long hours in sitting meditation. Never Despise Bodhisattva had a specialty. Whenever he met someone he would address that person very respectfully, saying, “You are someone of great value. You are a future buddha. I see this potential in you.”

  There are passages in the Lotus Sutra that suggest that Never Despise’s message was not always well received. Because they had not yet gotten in touch with the ultimate dimension, many people could not believe what the bodhisattva was telling them about their inherent Buddha nature, and they thought he was mocking them. Often he was ridiculed, shouted at and driven away. But even when people did not believe him and drove him away with insults and beatings, Never Despise did not become angry or abandon them. Standing at a distance he continued to shout out the truth:

I do not despise you!
You are followers of the Way
And shall all become buddhas!

  Never Despise is very sincere and has great equanimity. He never gives up on us. The meaning of his life, the fruition of his practice, is to bring this message of confidence and hope to everyone. This is the action of this great bodhisattva. We have to learn and practice this action if we want to follow the path of the bodhisattvas. The sutra tells us that when Never Despise was near the end of his life he suddenly heard the voice of a buddha called King of Imposing Sound (Bhishmagarjitasvararaja) teaching the Lotus Sutra. He could not see that buddha but he clearly heard his voice delivering the sutra, and through the power of the teaching, Never Despising Bodhisattva suddenly found that his six sense organs were completely purified and he was no longer on the verge of death. Understanding deeply the message of the Lotus Sutra, he was able to touch his ultimate dimension and attain deathlessness.

Next – practice of this great Bodhisattva Never Despise.

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 4)

last paragraph of part 3 – Even though we are used to seeing everything in terms of the historical dimension, we can touch the ultimate dimension. So our practice is to become like a wave—while living the life of a wave in the historical dimension, we realize that we are also water and live the life of water. That is the essence of the practice. Because if you know your true nature of no coming, no going, no being, no nonbeing, no birth, no death, then you will have no fear and can dwell in the ultimate dimension, nirvana, right here and now. You don’t have to die in order to reach nirvana. When you dwell in your true nature, you are already dwelling in nirvana. We have our historical dimension but we also have our ultimate dimension, just as the Buddha does.

  We also need to establish a third dimension of the Lotus Sutra to reveal its function, its action. How can we help people of the historical dimension get in touch with their ultimate nature so that they can live joyfully in peace and freedom? How can we help those who suffer to open the door of the ultimate dimension so that the suffering brought about by fear, despair and anxiety can be alleviated? I have gathered all of the chapters of the Lotus Sutra on the great bodhisattvas into this third, action dimension, the bodhisattva’s sphere of engaged practice.

  Practicing the path and liberating beings from suffering is the action of the bodhisattvas. The Lotus Sutra introduces us to a number of great bodhisattvas, such as Sadaparibhuta (Never Despise), Bhaisajyaraja (Medicine King), Gadgadasvara (Wonderful Sound), Avalokiteshvara (Hearer of the Cries of the World) and Samantabhadra (Universally Worthy). The action taken up by these bodhisattvas is to help living beings in the historical dimension recognize that they are manifestations from the ground of the ultimate. Without this kind of revelation we cannot see our true nature. Following the bodhisattva path, we recognize the ground of our being, our essential nature, in the ultimate dimension of no birth and no death. This is the realm of nirvana—complete liberation, freedom, peace and joy.

This is exactly the message of the Lotus Sutra—
you are already a buddha in the ultimate dimension,
and you can become a buddha in the historical dimension.

  In chapter 20 of the Lotus Sutra, we are introduced to a beautiful bodhisattva called Sadaparibhuta, “Never Despise.” [Thich Nhat Hahn calls him “Never Disparaging” but “Never Despise” is his name in the Kosei English translation] This bodhisattva never underestimates living beings or doubts their capacity for buddhahood. His message is, “I know you possess Buddha nature and you have the capacity to become a buddha,” and this is exactly the message of the Lotus Sutra—you are already a buddha in the ultimate dimension, and you can become a buddha in the historical dimension. Buddha nature, the nature of enlightenment and love, is already within you; all you need do is get in touch with it and manifest it. Never Despise Bodhisattva is there to remind us of the essence of our true nature.

  This bodhisattva removes the feelings of worthlessness and low self-esteem in people. “How can I become a buddha? How can I attain enlightenment? There is nothing in me except suffering, and I don’t know how to get free of my own suffering, much less help others. I am worthless.” Many people have these kinds of feelings, and they suffer more because of them. Never Despise Bodhisattva works to encourage and empower people who feel this way, to remind them that they too have Buddha nature, they too are a wonder of life, and they too can achieve what a buddha achieves. This is a great message of hope and confidence. This is the practice of a bodhisattva in the action dimension.

Next – Never Despise, to bring the message of confidence and hope to everyone.

Pink Lotus, opening

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 3)

last paragraph of preceding section – As far as the historical dimension is concerned, Shakyamuni was the buddha who was giving the dharma talk that day. From this perspective, the Buddha gave teachings for forty years, and then only at the end of his life did he give the teaching of the Lotus Sutra. But in terms of the ultimate dimension, Buddha Shakyamuni and Buddha Sun Moon Light are one and the same. In the ultimate dimension, never for a moment has the Buddha ceased to deliver the Lotus Sutra.

  So, this opens two doors. The first door is that of history, the events we experience and what we can see and know in our own lifetimes. The second door is that of ultimate reality, which goes beyond time and space. Everything—all phenomena—participates in these two dimensions. When we look at a wave on the surface of the ocean, we can see the form of the wave and we locate the wave in space and time. Looking at a wave from the perspective of the historical dimension, it seems to have a beginning and an end, a birth and a death. A wave can be high or low, long or short—many qualities can be ascribed to the wave. The notions of “birth” and “death,” “high” or “low,” “beginning” and “ending,” “coming” and going,” “being” or “nonbeing”—all of these can be applied to a wave in the historical dimension.

  We, too, are subject to these notions. When we look from the historical dimension we see that we are subject to being and nonbeing. We are born but later on we will die. We have a beginning and an end. We have come from somewhere and we will go somewhere—that is the historical dimension. All of us belong to this dimension. Shakyamuni Buddha also has a historical dimension—he was a human being who was born in Kapilavastu and died in Kushinagara, and during his lifetime of eighty years he taught the dharma.

  At the same time, all beings and things also belong to the ultimate dimension, the dimension of reality that is not subject to notions of space and time, birth and death, coming and going. A wave is a wave, but at the same time it is water. The wave does not have to die in order to become water; it is already water right in the present moment. We don’t speak of water in terms of being or nonbeing, coming and going—water is always water. To talk about a wave, we need these notions: the wave arises and passes away; it comes from somewhere or has gone somewhere; the wave has a beginning and an end; it is high or low, more or less beautiful than other waves; the wave is subject to birth and death. But none of these distinctions can be applied to the wave in its ultimate dimension as water. In fact, you cannot separate the wave from its ultimate dimension.

  Even though we are used to seeing everything in terms of the historical dimension, we can touch the ultimate dimension. So our practice is to become like a wave—while living the life of a wave in the historical dimension, we realize that we are also water and live the life of water. That is the essence of the practice. Because if you know your true nature of no coming, no going, no being, no nonbeing, no birth, no death, then you will have no fear and can dwell in the ultimate dimension, nirvana, right here and now. You don’t have to die in order to reach nirvana. When you dwell in your true nature, you are already dwelling in nirvana. We have our historical dimension but we also have our ultimate dimension, just as the Buddha does.

next - establishing a third dimension of the Lotus Sutra to reveal its function, its action.