3 – A Parable

tuesday morning, beginning with chapter 3 of the lotus sutra – “A Parable,” the first of seven parables found in the Lotus Sutra, continuing with Chapter 4, “Faith Discernment,” Chapter 5, “Parable of the Herbs,” Chapter 6, “Prediction,” and concluding with Chapter 7, “The Parable of the Magic City,” the second of the seven parables in the Lotus Sutra.

the parable of the burning house, first of seven parables in the Lotus Sutra, begins with a dialogue between Shariputra and Shakyamuni, Shariputra “filled with ecstasy” on “obtaining that which he’s never heard before.”

AT THAT TIME Shariputra, ecstatic with joy, instantly rose up, folded his hands and looking up at the honorable face, spoke to the Buddha, saying: “Now, hearing the sound of the Law from the World-honored One, I am filled with ecstasy, obtaining that which I have never experienced before. Wherefore? Because of yore when I heard of such a Law as this from the Buddha and saw bodhisattvas who were predicted to become buddhas, we were never prepared for these things and greatly distressed ourselves at having lost the Tathagata’s infinite knowledge. . . Constantly when dwelling alone in mountain forests or under trees, whether sitting or walking, I was occupied with this thought: ‘We equally have entered the Law-nature, mind-emptiness!

  “But why does the Tathagata save us by the small-vehicle law? This is our own fault, not the World-honored One’s. Wherefore? Because had we attended to his preaching in regard to the accomplishment of Perfect Enlightenment, we should certainly have been delivered by the Great-vehicle. . . We, not understanding his tactful method of opportune preaching, on first hearing the Buddha-law only casually believed, pondered, and bore witness to it.

  “World-honored One! ever since then I have passed whole days and nights in self-reproach. But now, on hearing from the Buddha the unprecedented law which I have never before heard, I have ended all my doubts and regrets, am at ease in body and mind and am happily at rest. Today I indeed know that I am really a son of the Buddha, born from the mouth of the Buddha, evolved from the Law, and have obtained a place in the Buddha-law.”

  Shariputra announces his meaning over again in verse, telling how self-deluded he and others have been, wondering why as Buddha-sons and daughters they cannot proclaim the supreme-way, recalling the merits of an enlightened one which they have missed entirely:

“The golden thirty-two signs,
the ten powers and eight emancipations
are all included in the one Law . . .

“On first hearing the Buddha’s preaching,
in my mind there was fear and doubt
lest it might be Mara, the evil one, acting as Buddha,
distressing and confusing my mind.
But when the Buddha with various reasonings
and parables, speaks so skillfully,
one’s hearing is peaceful as the sea . . .”

  Shariputra has removed all doubts and regrets, hearing that he will become an enlightened one. “The evil one has no such truths as these.” He proclaims that he is forever at rest in real wisdom hearing the gentle voice of the Buddha expounding the pure Law, certain that he will become a buddha teaching many bodhisattvas.

  The Buddha declares to Shariputra how he continuously taught him and how, “By reason of my tactful guidance, you have been born into my Law. . . Now again desiring to cause you to recollect the Way which you originally resolved to follow, I preach for all the shravakas this Great-vehicle sutra called the Lotus Flower of the Wonderful Law. . .”

  “Shariputra! in a world to come, after infinite, boundless and inconceivable kalpas when you have served some thousand myriads of countless of enlightened ones, maintained the Right Law, and completed the way which bodhisattvas walk, you shall become a buddha whose title will be Flower 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, and whose domain shall be named Undefiled, whose land will be level and straight, pure and ornate, peaceful and prosperous, replete with celestial people; with lapis lazuli for earth, having eight intersecting roads with golden cords to bound their cities, and by each road a line of precious-seven trees always filled with flowers and fruits. The Tathagata Flower Light also will teach and convert all living creatures by the three vehicles.

  “Shariputra! when that buddha appears, though it is not in an evil age, he will preach the three-vehicle Law because of his original vow. Its kalpa will be named Ornate with Great Jewels. . . [it is so named] because in that domain the bodhisattvas are considered great jewels. These bodhisattvas will be infinite, boundless, inconceivable, beyond computation or compare, such as none can apprehend who has not a buddha’s wisdom. Wherever they walk, jewel flowers will receive their feet. These bodhisattvas will not have started in this conception for the first time, for all of them will have cultivated the roots of virtue for a long time, purely performing noble deeds under infinite hundred thousand myriads of countless buddhas, being always praised by buddhas, constantly practicing the Buddha-wisdom, perfecting the great spiritually pervading power, knowing well the way of all the laws, and being upright and genuine in character, firm in will and thought. Such bodhisattvas as these will fill that domain.”

  Again the Buddha speaks of the grand scheme of things in this world—that we exist within inconceivable periods of time—“kalpas,” during which universes are born and destroyed; the “periods of the Law” thus passing through periods which in relative terms, are “short” indeed! After the extinction of this Flower Light Buddha, two of three “buddha-periods” will abide in the world: for thirty-two minor kalpas, the Righteous Law when the Law is practiced in its pure form;  the during the same kalpas, the Counterfeit law, a time during which the Law is a mere copy without power, remaining in form only.

  In prose and verse all in the great assembly rejoice greatly at Shariputra’s prediction, recalling the teachings they have heard from the Buddha. Shariputra, although he himself has no doubts and regrets, asks the Buddha to further explain for the others so they may be free from doubts and regrets.

  Then the buddha spoke to Shariputra: “Have I not before said that the buddhas, the world-honored ones, by various reasonings, parables, and terms preach the law tactfully, all for the purpose of Perfect Enlightenment? All these teachings are for the purpose of transforming bodhisattvas. But Shariputra! let me now again in a parable make this meaning still more clear, for intelligent people through a parable reach understanding.

Parable of the Burning House

  “Shariputra! suppose in a certain kingdom, city, or town there is a great elder, old and worn, of boundless wealth, and possessing many fields, houses, slaves, and servants. His house is spacious and large, having only one door, and with many people dwelling in it, one hundred, two hundred, or even five hundred in number. Its halls and chambers are decayed and old, its walls crumbling, the bases of its pillars rotten, the beams and rooftree toppling and dangerous. On every side at the same moment fire suddenly starts and the house is in flames.

  The children of the elder, say ten, twenty, or even thirty, are in this dwelling. The elder on seeing this conflagration spring up on every side, is greatly startled and reflects: Though I am able to get safely out of this burning house, yet my children in the burning house are pleasurably absorbed in amusements, without apprehension, knowledge, surprise, or fear. Though the fire is pressing upon them and pain and suffering are imminent, they do not mind or fear and have no impulse to escape.

  “Shariputra! this elder ponders thus: I am strong in my body and arms. Shall I get them out of the house by means of a flower vessel (the wisdom of the Buddha), or a bench (the four fearlessnesses of the Buddha), or a table (the powers of the Buddha)? Again he ponders: This house has only one gate; moreover, it is narrow and small; my children are young, knowing nothing as yet and attached to their place of play; perchance they will fall into and be burned in the fire. I must speak to them on this dreadful matter, warning them that the house is burning and that they must come out instantly lest they are burned and injured by the fire.’ Having reflected thus, according to his thoughts, he notifies his children: ‘Come out quickly, all of you!’

  “Though the father, in his pity, lures and admonishes with kind words, yet the children, joyfully attached to their play, are unwilling to believe him and have neither surprise nor fear, nor any mind to escape; moreover, they do not know what is the fire he’s told them about, or what the house, and what he means by being lost, but only run hither and thither in play, glancing at their father.

  “Then the elder reflects thus: This house is burning in a great conflagration. If I and my children do not get out at once, we shall certainly be burned up by it. Let me now by some tactful means cause my children to escape this disaster. Knowing that to which each of his children is predisposed and all the various attractive playthings and curiosities to which their natures will joyfully respond, the father informs them, ‘The things with which you are fond of playing, so rare and precious—if you do not come and get them, you will be sorry for it afterward. Such a variety of goat carts, deer carts, and bullock carts are now outside the gate to play with. All of you must come quickly out of this burning house, and I will give you whatever you want.’

  “Thereupon the children, hearing of the attractive playthings mentioned by their father, and because they suit their wishes, every one eagerly, each pushing the other and racing against each other, comes scrambling out of the burning house. Then the elder, seeing his children have safely escaped and are all in the square, sits down in the open, no longer troubled but with a mind at ease and ecstatic with joy. Then each of the children says to their father: ‘Father! please now give us those lovely things you promised us to play with, goat carts, deer carts, and bullock carts.’

  “Shariputra! then the elder gives to each of his children equally a great cart, lofty and spacious, adorned with all the precious things, surrounded with railed seats, hung with bells on its four sides, and covered with curtains, splendidly decorated also with various rare and precious things, linked with strings of precious stones, hung with garlands of flowers, thickly spread with beautiful mats, supplied with rosy pillows, yoked with white bullocks of pure white skin of handsome appearance and of great muscular power which walk with even steps and with the speed of the wind, having also many servants and followers to guard them.

  “Wherefore? Because this great elder is of boundless wealth and all his various treasures and granaries are full to overflowing. So he reflects, My possessions being boundless, I must not give my children inferior small carts. All these children are my sons and daughters whom I love without partiality. Having such great carts made of the precious seven, infinite in number, I should with equal mind bestow them on each one without discrimination. Wherefore? Because if I gave them to the whole nation, these things of mine would not run short—how much less to my children!

The Buddha’s “Salvation”

  What a difference here from religious teachings in today’s world. The Buddha does not offer sack cloth and ashes, nor great sacrifices; he offers a distinctly different kind of salvation—finding “heaven” in this life—even reaching beyond “heaven” (temporary enlightenment) to the world of learning, escaping from suffering caused by the desire to live forever in “the burning house,” not aware of our “greed for gain, endurance of much suffering, poverty, distress, separation from loved ones, union with hateful beings,” neither apprehending nor perceiving, neither alarmed nor afraid, “without satiety, never seeking to escape but in the burning house of the triple world running about thither and thither, and although they will meet with great suffering, count it not a cause for anxiety.”

  And how shall  the children be saved by the Buddha’s teaching—how does the Buddha motivate them (and us) to escape? By offering “great carts” which promise far greater rewards than are ever to be found in the burning house.

  In the parable, the father easily could round all his children up in a cage and drag them unwilling out of the burning house. He could insist they blindly follow his precepts if they wish to be saved. But he does not insist on rigid obedience. He uses the tactful method of promising pleasures far exceeding what’s to be found in the burning house.

  The Buddha asks Shariputra if this method is deceitful, if the elder in giving great carts of precious substances to his children equally, he has been somewhat guilty of falsehood? Shariputra answers, recalling here the impact his answer had when I first read it—a resounding:

  “No, World-honored One! that elder only caused his children to escape the disaster of fire and preserved their bodies alive—he committed no falsity. Why? He has in such a manner preserved their bodies and also they have obtained those playthings; how much more by tactful means has he saved them from that burning house! World-honored One! even if that elder did not give them one of the smallest carts, still he is not false. . . That elder from the first formed this intention: I will by tactful means cause my children to escape.’ For this reason he is not false. How much less seeing that this elder, knowing his own boundless wealth and desiring to benefit his children, gives them great carts equally!”

  The Buddha replies, "Good! Good! it is even as you say. Shariputra! the Tathagata is also like this, for he is the father of all worlds, who has forever entirely ended all fear, despondency, distress, ignorance, and umbrageous darkness and has perfected boundless knowledge, powers, and fearlessness; is possessed of great spiritual power and wisdom; has completely attained the paramitas of tactfulness and wisdom; who is the greatly merciful and greatly compassionate, ever tireless, ever seeking the good, and benefiting all beings. And he is born in this triple world, the old decayed burning house, to save all living creatures from the fires of birth, old age, disease, death, grief, suffering, foolishness, darkness, and the three poisons, and teaches them to obtain Perfect Enlightenment.

  The Buddha doesn’t force the children to come out of the burning house, he motivates them to come out of their own free will—not to depend upon gods or enlightened ones to deliver them. Salvation is achieved through self-motivation and personal practice, and the ultimate goal of such practice is to go beyond the little self—the ego, and become obedient only to the universal truth, one with the great life-force of the universe. Faith comes from the power within—our own will and effort taking refuge in that absolute power that causes us to live.

  His house is spacious and large, having only one door – later described as only one narrow, small gate, symbolizing how difficult it is to escape a dominating egoistic self. Discarding the ego, releasing it, is the great revolution of mind and heart. Paraphrasing Nikkyo Niwano: The first stage of releasing the illusory power of the ego is awakening to the simple truth that human suffering is brought about by collection of greeds and wants—desires, all graphically described in the parable. But this is not enough.

  At the second stage, we realize that in accordance with the Law of Causation, all that we so urgently desire and are attached to is a temporary appearance brought about by coming together of primary and secondary causes. The origin of these desires is ignorance, a basic misapprehension that the flesh is oneself. What we cling to has no real substance. Realizing this, automatically removes us from self-centered thinking and suffering.

  The Buddha describes the treasures received by the children for coming out of the house for the sake of the goat and deer carts—although he has surprised them by giving all of them the bullock cart:

  “If there are living beings who, following the Buddha, the World-honored One, hear the Law, receive it in faith, diligently practice, and zealously advance, seeking the complete wisdom, the wisdom of the Buddha, the natural wisdom, the wisdom without a teacher, and the knowledge, powers, and fearlessness of the Tathagata, who take pity on and comfort innumerable creatures, benefit gods and living beings, and save all beings, these will have the vehicle named the Great-vehicle. Because the bodhisattvas seek this vehicle, they are named mahasattvas. They are like those children who come out of the burning house for the sake of a bullock cart.”

  “Shariputra! Just as that elder, seeing his children get out of the burning house safely to a place free from fear, and pondering on his immeasurable wealth, gives each of his children a great cart, so also is it with the Tathagata. Being the father of all living creatures, if he sees infinite thousands of countless creatures by the teaching of the Buddha escape from the suffering of the triple world, from fearful and perilous paths, and gain the joys of nirvana, the Tathagata then reflects thus: ‘I possess infinite, boundless wisdom, power, fearlessness, and other law-treasuries of buddhas. All these living creatures are my sons and daughters to whom I will equally give the Great-vehicle, so that there will be no one who will gain nirvana alone but all gain nirvana by the same nirvana as the Tathagata. All these living creatures who escape the triple world are given the playthings of buddhas, concentrations, emancipations, and other playthings, all of one form and one kind, praised by sages and able to produce pure, supreme pleasure.’

  “Shariputra! even as that elder at first attracted his children by the three carts and afterward gave them only a great cart magnificently adorned with precious things and supremely restful, yet that elder is not guilty of falsehood, so also is it with the Tathagata; there is no falsehood in first preaching three vehicles to attract all living creatures and afterward saving by the Great-vehicle only. Wherefore? Because the Tathagata possesses infinite wisdom, power, fearlessness, and the treasury of the laws and is able to give all living creatures the Great-Buddha-vehicle, but not all are able to receive it. Shariputra! for this reason know that the enlightened ones, by their tactful powers, in the One Buddha-vehicle discriminate and expound the three.”

“Now this triple world
all is my domain;
the living beings in it
all are my sons and daughters,
but now this place abounds with distresses;
and I alone
am able to save and protect them.”

  This, the first of seven parables of the Lotus Sutra, is a significant one, for it explains the value of practicing in the realms of the three vehicles—learning, becoming self-enlightened, reaching toward the world of the universally compassionate ones. However, the ultimate reward for escaping from distresses of the burning house is the attainment of absolute awareness—at peace even in the midst of illusion and suffering—Perfect Enlightenment; the realization that since all living beings, including human beings, are manifestations of the great life force of the universe, the great perfection, all are equal in terms of the fundamental value of their existence. Thus a sense of unity arises—all are our brothers and sisters—all equally partake of the great life-force of the universe and are caused to live by it. When one has come this far, the self vanishes.

  The Buddha desires that all equally shall attain that which he possesses—infinite wisdom, power, fearlessness, and the treasury of the law. These, he proclaims are accessible to everyone.

Stories from The Threefold Lotus Sutra 
The Sutra of the Lotus Flower of the Wonderful Law

2 – Tactfulness – “Rejoice greatly in your hearts

                          knowing that you will become buddhas. . .”

  AT THAT TIME the World-honored One, rising quietly and clearly from contemplation, addressed Shariputra: “The wisdom of buddhas is very profound and infinite. Their wisdom-school is difficult to understand and difficult to enter, so that the shravakas [persons of learning-those who hear the Law] and pratyekabuddhas [persons of self-attained enlightenment] cannot apprehend it. Wherefore? The buddhas have been in fellowship with countless hundred thousand myriads of countless buddhas, perfectly practicing the infinite Law of all buddhas, boldly and zealously advancing and making their fame universally known, perfecting the very profound, unprecedented Law and preaching, as opportunity serves, its meaning difficult to understand.

  “Shariputra! Ever since I became Buddha, with various reasonings and various parables I have widely discoursed and taught, and by countless tactful methods have led living beings, causing them to leave all attachments. Wherefore? The Tathagata is altogether perfect in his tactfulness and paramita of wisdom. Shariputra! The wisdom of the Tathagata is broad and great, profound and far-reaching; his mind infinite; his expositions are unimpeded; his powers, fearlessness, meditations, emancipations, contemplations have enabled him to enter into the boundless realms and to accomplish all the unprecedented Law.

  “Shariputra! The Tathagata is able to discriminate everything, preach the laws skillfully, use gentle words, and cheer the hearts of all. Shariputra! essentially speaking, the Buddha has altogether fulfilled the infinite, boundless, unprecedented Law.

  ”Enough, Shariputra, there is no need to say more. Wherefore? The Law which the Buddha has perfected is the chief unprecedented Law, and difficult to understand. Only a buddha together with a buddha can fathom the Reality of All Existence, that is to say, all existence has such a form, such a nature, such an embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, such a recompense, and such a complete fundamental whole.

The Buddha challenges Shariputra

  Enough, Shariputra, there is no need to say more. . . The Law which the Buddha has perfected is the chief unprecedented Law, and difficult to understand. . . In the verse following, the Buddha develops this challenge:

“Innumerable are the world’s heroes,
embracing gods and living creatures,
none can know the buddhas.
The Buddha’s powers and fearlessness,
emancipations and contemplations,
and the Buddha’s other laws,
no one is able to measure.

"Of yore I followed countless buddhas,
and perfectly trod the ways.
Of the profound and wonderful Law,
which is difficult to perceive and perform,
during infinite countless kalpas,
after pursuing all those ways,
having obtained the perfect fruit on the wisdom throne,
I was able perfectly to understand.

“Such great effects as these,
the meaning of every nature and form:
I and other buddhas in the universe
I alone can understand these things.
This Law is inexpressible,
it is beyond the realm of things;
among all the other living beings
none can apprehend it
except the bodhisattvas
who are firm in the power of faith.

“The disciples of all the buddhas
who have offered worship to the buddhas
and have ended all their faults
and dwell in this last bodily state,
such living beings as these
have not powers equal to such knowledge.
Though the world were full
of beings like Shariputra
who with utmost thought combined to measure it,
they could not fathom the Buddha-wisdom.

“Indeed though the world were full
of beings like Shariputra,
and the rest of my disciples
filled the world in every quarter,
who with utmost thought combined to measure it,
they also could not understand. . .”

  The challenge continues. It’s clear Shakyamuni wishes to be certain that Shariputra and the other persons of learning have a strong desire to hear the Law before he preaches it. In verse, the Buddha encourages Shariputra to beget great strength in the laws formerly preached by the Buddha, for now the Buddha must proclaim the perfect truth, and again affirms his employment of tactful powers, showing the Way by the three-vehicle teaching: for persons of learning (shravakas), the self-enlightened (pratyekabuddhas), and persons of universal compassion (bodhisattvas).

  The twelve hundred in the assembly, which includes the four groups of male and female lay devotees, also earnestly question where the principle of three-vehicle teaching is leading them, since they assume they have reached nirvana through the principal of emancipation, knowing full well, as expressed previously in the Sutra of Innumerable Meanings, that the Buddha has proclaimed: “I have never ceased from preaching suffering, voidness, transience, selflessness, nontruth, nonreality, nonlarge, nonsmall, nonbirth in origin, and also nondeath at present, one aspect, nonaspect, the form of the law, the nature of the law, noncoming, nongoing, and the four aspects by which all the living are driven.”

  The twelve hundred earnestly desire to know why the Buddha now proclaims that the meaning of the Law is so difficult for persons of learning and self-enlightened ones to understand, and why they are unable to attain the Law. They know that the Buddha always has preached the one principle of emancipation, and they want to know where this principle will lead them. They simply do not understand why the Buddha is leading them forward through the teaching of the three vehicles, indicating that clearly they have not fully grasped the teaching of Innumerable Meanings, which is that “innumerable meanings” come from one law.

  Shariputra apprehends doubt in their minds, and also that he himself hasn’t mastered the meaning. “World-honored One! what is the cause and what the reason for so earnestly extolling the paramount tactful method of teaching the three vehicles and the very profound, mysterious Law, difficult to understand?” He has never before heard such a discourse from the Buddha.

  In lengthy and dramatic prose and verse Shariputra earnestly beseeches the Buddha to explain. Significantly three times, he urges the Buddha to proclaim the truth as it is, saying that those who hear this Law will beget great joy. At first Shakyamuni refuses to expound the Law, because if he explains this matter, “all the worlds of gods and living beings would be startled and perplexed.” After Shariputra’s third request, the Buddha says, “How can I refuse to speak?” since Shariputra has so earnestly requested three times.

  When the Buddha agrees to discriminate and explain the law, five thousand get up, salute the Buddha and withdraw. The Buddha doesn’t stop them. He goes on to explain there’s only one very great cause why buddhas appear in the world, and that is to cause all living beings to open their hearts to the Buddha-knowledge so they gain the pure mind, to show living beings the Buddha-knowledge, to cause all living beings to apprehend and enter the way of the Buddha-knowledge.

  In verse, the Buddha again refers to the five-thousand who left the assembly. The Buddha knows all former karmas of all creatures and preaches nirvana for those who are greedily attached to existence and harassed by all the sufferings, setting up tactful ways for them to enter the Buddha-wisdom, announcing that now is the very time that all shall accomplish the buddha-way.

  The Buddha describes those who are attached to the five desires and how he has set up tactful methods so that suffering is ended through nirvana; but that all world-honored ones of the past proclaimed the One-vehicle Law, converting numberless creatures to enter the Buddha-way.

“Know, Shariputra!
when I saw the Buddha-sons-and-daughters
bent on seeking the buddha-way,
in countless thousands and countless myriads,
all with reverent hearts,
draw near to me, the Buddha;
they had already heard from the enlightened ones
the Law which they tactfully explained.

"Then I conceived this thought:
The reason why the Tathagata appears
is for preaching the Buddha-wisdom;
now is the very time.

  We “seek the Buddha” to attain Buddha-wisdom. We are not asked, as in other religions, to worship entities outside ourselves, nor does it suggest only if we believe in the Buddha, all our sins will vanish. To believe in, or “be saved” by the Buddha’s teachings is to gain absolute awareness of the one reality. There’s no need to make resounding proclamations. The law does not dwell in the law; it dwells within our lives, not outside it. As we are reminded in the Sutra of Meditation on the Bodhisattva Universal Virtue, “All the laws are emancipation, the truth of extinction, and quiescence. Such an aspect is called the great repentance, the greatly adorned repentance, the repentance of the non-sin aspect, and the destruction of discrimination. Those who practice this repentance have the purity of body and mind not fixed in the law, but free as flowing water.”

  “Seeking the Buddha” means to seek the teachings of the Buddha and to practice them, not “to become a Buddhist.” Here again reminded that just before Shakyamuni became extinct, he said to Ananda, “Make the Law your light – make yourself the light! Do not depend on me for your salvation.”

  Thus have I heard. Thus it is that the Lotus Sutra informs daily meditative practice. Certainly any meditative practice, in essence, is to “seek the teachings of the Buddha.” To become so instilled with the Buddha’s teachings that in our moment-to-moment experiences and contact with others, we reach instinctively beyond discriminations and dichotomous thinking. Our buddha-nature is manifest, and we see it in others, knowing that all are one substance with the great life-force of the universe and are caused to live by it.

  The Buddha describes those who are attached to the five desires and how he has set up tactful methods so that suffering is ended through nirvana; but that all world-honored ones of the past proclaimed the One-vehicle law, converting numberless creatures to enter the Buddha-way.

  Now once more realizing we attain the Buddha-way instinctively, often without knowing it; contemplating “all such ones who have entered the Buddha-way” helps motivate our intention to begin; a point-of-view clearly presented here. “Of those who hear the Law, not one fails to become an enlightened one.” Perhaps reading these verses, you will discover links to your own life-experiences:

“If there are any beings who have met the former buddhas;
if having heard the Law, they have given donations;
if they have kept the pure commandments and been persevering,
been assiduous, meditative, and wise;
having kept these various ways of happiness and virtue,
such beings as these have all attained the Buddha-way.

"After the extinction of buddhas,
those with good and soft minds for the truth,
such living beings as these
have all attained the Buddha-way.

  Again, above, we are reminded of the six perfections of the bodhisattvas.

“After the extinction of buddhas,
those who worshipped their relics
and built many thousands of kinds of stupas,
with gold, silver, and crystal,
with moonstone and agate,
with jasper and lapis lazuli,
clearly and broadly decorated,
handsomely displayed on every stupa;
or those who built stone shrines
of sandalwood and aloes,
eaglewood and other woods,
of brick, tiles, and clay;
or those who in the wilds
raised earth for buddhas' shrines;
even children in their play
who gathered sand for a buddha's stupa;
all such beings as these
have attained the Buddha-way.”

  . . . .even children in their play who gathered sand for a buddha’s stupa. . . recalling how, in 1983, in a cavernous loft apartment near the Hudson River in the west Village on the Isle of Manhattan, while listening to the playback of a recording I’d made, moved to tears at the utter simplicity of “children in their play gathering sand for a buddha’s stupa. . .”

“If living beings for the sake of enlightened ones
have erected images
carved with characteristic signs,
they have all attained the Buddha-way.
Or those who with the precious seven,
or with brass, red and white copper,
with wax, lead, and tin,
with iron, wood, and clay
 or with glue and lacquer
have adorned and made images of the enlightened ones,
all such ones as these
have attained the Buddha-way.

“Those who have painted buddhas' images
with the hundred blessing-adorned signs,
whether done by themselves or by employing others,
have all attained the Buddha-way.
Even boys in their play
who with reed, wood, or pen
or with the fingernail
have drawn images of the enlightened ones,
all such ones as these,
gradually accumulating merit
and perfecting hearts of great pity
 have attained the Buddha-way;
indeed, by influencing the bodhisattvas
 have saved countless creatures.

“If living beings to the stupas and shrines,
to the precious images and paintings,
with flowers, incense, flags, and umbrellas
have paid homage with respectful hearts;
or employed others to perform music,
beat drums, blow horns and conchs,
panpipes and flutes, play  lutes, harps,
guitars, gongs, and cymbals,
such mystic sounds as these,
all played by way of homage;
or with joyful hearts
by singing have extolled the merits of buddhas
even though in but a low voice,
these too have attained the Buddha-way.

  . . . or employed others to perform music / beat drums . . . recalls cast members of the original on-Broadway “Chorus Line” – many of whom were practicing with N.S.A. – all part of our Los Angeles and New York Theatre Districts.

“Even anyone who with distracted mind,
with but a single flower
has paid homage to the painted images
shall gradually see countless buddhas.
Or those who have offered worship,
were it by merely folding the hands,
or even raising a hand,
or by slightly bending the head,
by thus paying homage to the images
gradually see innumerable enlightened ones,
attain the supreme way,
extensively save countless creatures,
and enter the formless nirvana,
as when firewood is finished the fire dies out.

"If any, even with distracted mind, enter a stupa or temple
and cry but once Namas Buddha,
they have attained the Buddha-way.

If any from the buddhas of the past,
whether in existence or already extinct,
have heard this Law
they have all attained the Buddha-way.
All the future world-honored ones,
infinite in number,
all these tathagatas
also by tactful ways preach the Law.
All of the tathagatas
by infinite expedient ways
save all living creatures
to enter the Buddha's faultless wisdom.

 Now the Buddha proclaims his desire that all should enter the same way along with me.

“Of those who hear the Law
not one fails to become an enlightened one.
This is the original vow of the buddhas,
By the Buddha-way which I walk,
I desire universally to cause all creatures
to attain the same way along with me.
Though the buddhas in future ages proclaim hundreds, thousands,
countless schools of doctrine,
in reality they are the One-vehicle.

“The enlightened ones, the honored ones,
know that nothing has an independent existence
and that seeds of the buddha-nature spring from a cause,
so they reveal the One-vehicle.
All things are immovable and ever abide in the world,
hence the world abides forever.

The Buddha reveals his earlier doubts about preaching the Law

“Now I also in like manner
for the relief of all creatures
by various kinds of doctrine
promulgate the Buddha-way.
I, by my power of wisdom,
knowing the natures and inclinations of creatures,
tactfully proclaim the laws
which cause all to obtain gladness.

“Know, Shariputra!
I, observing with the Buddha’s eyes,
see the creatures in the six states of existence,
poor and without happiness and wisdom,
in the dangerous path of mortality,
in continuous unending misery,
firmly fettered by the five desires
like the yak caring for its tail,
smothered by greed and infatuation,
blinded and seeing nothing;
they seek not the Buddha, the mighty,
and the Law to end sufferings,
but deeply fall into heresies,
and seek by suffering to be rid of suffering.
For the sake of all these creatures,
my heart is stirred with great pity.

“When I first sat on the wisdom throne,
looking at that tree and walking about it
during thrice seven days,
I pondered such matters as these;
The wisdom which I have obtained
is wonderful and supreme.
But all creatures are dull in their capacities,
pleasure-attached and blind with ignorance.
Such classes of beings as these, I saw,
how can they be saved?

  Note following, the Buddha’s inclusion of “Brahma kings and Lord Shakra of all the gods,” the Buddha again making it clear that he teaches the Law inclusively, not opposing the faith of Brahmins and other sects of his time and not too proud to draw upon their leaders for advice.

“Thereupon all the Brahma kings
and Lord Shakra of all the gods,
the four heavenly beings,
with hundreds of thousands of myriads of followers,
respectfully saluted with folded hands,
entreating me to roll the wheel of the Law.
Then I pondered within myself:
If I only extol the Buddha-vehicle,
all creatures, being sunk in suffering,
will not be able to believe this Law,
and by breaking the Law through unbelief
will fall into the three evil paths.
I had rather not preach the Law,
but instantly enter nirvana.

“Then, on remembering what former buddhas
performed by their tactful powers,
I thought, The Way which I have now attained
I must preach as the three-part vehicle.
While I was pondering thus,
all the buddhas in the universe appeared
and with sacred voice, cheered me in response:

“Excellent! Shakyamuni!
the first of leaders!
Having attained this supreme Law,
thou art following after all the buddhas
in using tactful powers.
We too have all attained
this most wonderful, supreme Law,
but for the sake of the many kinds of creatures,
we divide and preach it in three vehicles.

Those of little wisdom delight in petty laws,
not believing they can become buddhas,
hence we by tactful ways
divide and preach the natural results.
Though we also proclaim the three vehicles,
it is only for teaching the bodhisattvas.

“Know, Shariputra!
hearing the voices of the Holy Lions,
profoundly clear and mystic,
I saluted them, Hail, enlightened ones!
and again reflected thus:
Having come forth into the disturbed and evil world,
I, according to the enlightened ones’ behest,
will also obediently proceed.

The first teachings:

“Having finished pondering this matter,
I instantly went to Varañasi.
The nirvana-nature of all existence,
which is inexpressible,
I by tactful ability
preached to the five bhikshus.
This is called the first teaching of the Law,
whereupon was heard the sound of Nirvana,
and also the separate names of Buddha,
of Law, and of Community (Samgha).
From distant kalpas onward
I have extolled and indicated the Law of nirvana
for the perpetual end of mortal distress;
thus have I continuously spoken.

Why the Buddha decides to teach the One Buddha-vehicle:

“Know, Shariputra!

when I saw the Buddha-sons-and-daughters
bent on seeking the buddha-way,
in countless thousands and countless myriads,
all with reverent hearts,
draw near to the Buddha;
they had already heard from the enlightened ones
the Law which they tactfully explained.
Then I conceived this thought:
The reason why the Tathagata appears
is for preaching the Buddha-wisdom;
now is the very time.

“Know Shariputra! the stupid and those of little wit,
the tied to externals and the proud
cannot believe this Law.
But now I am glad and fearless;
in the midst of the bodhisattvas
frankly put aside tactfulness
and only proclaim the supreme Way.

“You bodhisattvas hearing this Law,
having all got rid of the nets of doubts,
you twelve hundred arhats
will all become buddhas.
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 heavenly 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.” / / /

  As our awareness of Buddha-thought grows, may we have the good sense to reach out to discover, as the Buddha proclaims, we are all interconnected in inseparable webs of relationship; and as expressed in “Hui-neng’s Enlightenment—Here and Now” recalling the life and teachings of Zen’s Sixth Patriarch—“if we are able to see our original faces before our birth, we might then be able to participate in our day and age with renewed effect.  In doing so, we might assist in reviving vigor and hope in a troubled world. This was the Buddha’s intention; this is our duty, here and now. “

  Thus each Monday morning with The Sutra of Innumerable Meanings, Chapters 1 and 2 of The Sutra of the Lotus Flower of the Wonderful law, we begin again. Now is the very time, the Buddha proclaims, remembering that for me, Now is the very time occurred in a Buddhist temple in Etiwanda, California on a bright, sunny morning when a Nichiren priest tapped me and fourteen others on the head with a scroll rolled up in a white paper envelope, while in the background the community chanted devotion to the Wonderful, mysterious Law of the Lotus, Nam Myoho Renge-kyo, knowing that I had been here before.

Namu Myoho Renge-kyo!

Namas Sad Dharma Pundarika Sutra!

Namas Buddha!

The Threefold Lotus Sutra

The Sutra of the Lotus Flower of the Wonderful Law

Sad Dharma Pundarika Sutra

Myoho Renge-kyo

1 – Introductory – Celebrations

The Buddha sends forth but a single ray
and I with all the assembly
see that these domains
are extraordinarily wonderful.
Rare are the divine powers
and wisdom of the enlightened ones;
sending forth a single ray,
they illuminate innumerable domains.
We beholding this
attain that which has never been before.

reading these words for the first time revealing infinite domains illuminated by “the Buddha’s single ray,” continuing to feel part of a great drama, a celebration of life itself. When the Buddha in Chapter 1 emits this ray, Maha (Great) Bodhisattva Maitreya who “dispels darkness with his infinite compassion,” sees with others the “ray of light emanating from the Buddha” and declares, “We beholding this, attain that which has never been before.” Maitreya reflects on why the Buddha displays so great a ray.

  In a long and exquisite verse section, Maitreya first questions why the Buddha universally radiates so great a ray to describe the various natures and activities of those he sees seeking the Supreme-way, revealing characteristics, causes and natures of humankind and the effect this seeking has on these worlds of extraordinary beauty, and the innate power and potential to reach enlightenment of beings found there—revealed for all to behold, even for us in today’s worlds as we celebrate the sutra, if our minds and hearts are open to the miracle of existence:

  Bodhisattvas calm in perfect meditation who though honored by gods and dragons, count it not a joy; who seek association with the wise and with all their minds get rid of distraction; dwelling in forests emitting a radiance that saves the sufferers and causes them to enter the Buddha-way; preaching the law of tranquility to numberless living beings; observing the nature of existence, not in opposing forms, but like space. Tathagatas who of themselves have accomplished the Buddha-way, their appearances like mountains of gold, wonderful in their majesty; as within pure lapis lazuli a golden image is made apparent, so the World-honored one in the great assembly expounds the meaning of the profound law.

  Stumbling upon the Weatherhill-Kosei English translation of The Threefold Lotus Sutra at the Bodhi Tree bookstore in West Hollywood in 1982, and later recording it, were two of the most exciting “beginnings” of my life. It should be noted that in September of 1982, I “discovered” the Timothy Ferris article in the New York Times, “Beyond Newton and Einstein,” beginning further study of “new frontiers in physics.”

  Now, continuing with the fortieth year of daily encounters with the sutra, contemplating, reciting, studying, copying—and hopefully aligning my life the sutra—has affirmed what I’ve always believed—that birth as a human being is a miracle we should cherish; that assuredly we are free to create (and must take responsibility for) whatever worlds we wish to create.

  The Sutra of the Lotus Flower of the Wonderful Law begins:

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 worthy of respect and veneration (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, Maha-Nanda, Sundara-Nanda, Purña, son of Maitrayani, Subhuti, Ananda, and Rahula [the Buddha’s son]—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 [the Buddha’s aunt], with six thousand followers; the bhikshuni, Yashodhara, the mother of Rahula, also with her train; there were eighty thousand Bodhisattva-Mahasattvas, all free from backsliding in regards to Perfect Enlightenment, all having obtained dharani (magic spells), endowed with knowledge of eloquent discourse, and rolling the never-retrograding wheel of the Law; who had paid homage to countless hundreds of thousands of buddhas; under whom they had planted all the roots of virtue, constantly being extolled by them; who cultivated themselves by charity, entered well into the Buddha-wisdom, penetrated the greatest knowledge, and reached the other shore; whose fame became universally heard in innumerable worlds, they being able to save numberless hundreds of thousands of living beings.

  The Buddha preaches the Innumerable Meanings sutra, contemplating the boundless truth that comes forth from one law. At this time “the sky rains mandarava, maha-mandarava, mañjushaka, and maha-mañjushaka flowers over the Buddha, while the universal enlightened world shakes in six ways. Then the Buddha sends forth from the circle of white hair between his eyebrows a ray of light, which illuminates eighteen thousand worlds in the eastern quarter, so that there is nowhere it does not reach, downward to the Avici hell and upward to the Akanishtha heaven,  “the heaven of final form.”

  Maitreya Bodhisattva (who personifies compassion) reflects on why the Buddha displays so great a sign and questions Mañjushri (who personifies wisdom), and asks Mañjushri the reason for these auspicious signs. The others in the assembly also question these signs.

  Maitreya Bodhisattva observes the doubts and questions of the assembly, as well as his own, and inquires of Mañjushri to explain, first questioning why the Buddha “from the white hair between his eyebrows” universally radiates so great a ray, poetically describing this ray and its effect on “the whole world” that “all the earth is replete with splendor.” Maitreya continues in long and resounding verses, what he perceives as the result of this auspice, in part proclaiming that it “reveals the Buddha-law, and opens the understanding of all creatures.”

  Maitreya then reveals his vision:

Mañjushri!
abiding here,
I see and hear such things as these;
these things so numerous
let me now briefly describe.”

. . . the various natures and activities of those who seek after the Supreme-way, and in the process, reveals the characteristics, causes and natures of all humankind who seek the Buddha-way, and the effect this seeking has on the world:

“Mañjushri!
All the Buddha sons and daughters for worshiping the relics
so splendidly adorn the stupas
that all the domains are thereby made extraordinarily wonderful and fine,
like the king of celestial trees in full bloom.
The Buddha sends forth but a single ray
and I with all the assembly see that these domains
are extraordinarily wonderful.
Rare are the divine powers and wisdom of the enlightened ones;
sending forth a single pure ray,
they illuminate innumerable domains.

“We, beholding this, attain that which has never been before.

“Son of Buddha, Mañjushri!
do you resolve all their doubts!
All of the four groups joyfully expecting,
gaze on thee, O virtuous one, and on me.
Why has the World-honored One
emitted such a ray of light?

Son of Buddha! now give answer;
Remove all our doubts and make us glad.
For what abundant benefits
has he spread such a ray of light?
Seated on the wisdom throne,
the Wonderful law which he has obtained—
does the Buddha wish to preach it?
Is he going to prophesy?

He shows us all the buddha-lands,
ornate and pure with precious things,
and we see the buddhas there;
this is not for any trivial reason.

Know, Mañjushri!
All the four groups, the dragons and spirits,
are gazing on and questioning thee
as to what thou wilt say.”

  Mañjushri answers that the Buddha now is intending to preach the Great Law, to pour the rain of the Great law, to blow the conch of the great Law, to beat the drum of the great Law, and to expound the meaning of the great Law; telling the story of Sun Moon Light Tathagata, in essence outlining all the teachings of Shakyamuni already preached and now again to be preached.

  “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, 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.”

  The story of the twenty thousand buddhas all bearing the same name, Sun Moon Light Tathagata spans an infinite period of time, and includes “the eight royal sons” who were sons of the last of the buddhas named Sun Moon Light. These eight sons are: Possessing the Will, Excellent Will, Infinite Will, Precious Will, Increasing Will, Undoubting Will, Echoed Will, and Law Will . . . all of whom “constantly practiced noble deeds, and all became teachers of the Law.”

  Through the “Means” of a bodhisattva called Mystic Light, the Buddha Sun Moon Light preaches the Great-vehicle sutra called the Lotus Flower of the Wonderful Law. Mañjushri identifies himself as this Mystic Light who carries on the teaching after Sun Moon Light enters the nirvana of no remains. Mystic Light instructs the eight sons of Sun Moon Light. The last of the sons to become a buddha is Burning Light. One of Burning Light’s disciples is called Fame Seeker, because he constantly seeks fame and gain at the expense of retaining the teaching of the Law-Flower. Mañjushri identifies Fame Seeker as the present Maitreya.

  Mañjushri announces his meaning again in verse, concluding Chapter 1:

“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.”

/ / / following, Chapter 2, “Tactfulness” or Expedient Means in which the Buddha challenges his chief disciple, Shariputra, and distinguishes between practice of the three vehicles (Persons of Learning, Self-attained Enlightened Ones, and Bodhisattvas), and the One-vehicle, the Lotus Sutra.

With sister Alice and Uncle Tom

Sundays and Sunday Mornings

  In my early teens (1939-1943) Sunday was not the most fun day of the week, as I felt it should have been. “Going to church” wasn’t the problem; we were never required to do so. It just seemed that I always wanted to be doing something else on Sundays, drive to the beach – 10 or so 30 miles, depending on whether I was at home in Highland Park, or at my grandparent’s, 4610 South Gramercy Place in southwest Los Angeles. Or better still, going to a movie, a pleasure usually reserved for Saturday afternoons. It was simply the inactivity of Sundays that got to me.

  Some Sundays, weekends and summer days, staying at our grandparents, my dad and step-mother would show up with Uncle Herbert (Dana—my namesake) and wife—he drove a Willys, In all his life, my dad never drove a car. Uncle Herbert would drive us to a movie—these were the best Sundays of all, but sometimes Uncle Herbert would tell my dad the springs of his Willys couldn’t take so much weight, and we three (two sisters and I) were left out, although our average weight was probably somewhere close to 110 pounds!

  I recall one Sunday evening begging my grandmother to let Uncle Tom—in residence at 4610—take us to see “Rebecca” at the nearby Liemert Theatre (I had seen “Rebecca” several times), and she accused me of being too morbid, but we had our way, and once again I could thrill to, Last night, I dreamt I went to Manderley again.

  The Sundays when we did go to churches of various Protestant denominations, it usually was a depressing experience. I hated the sermons, most preachers ranting and raving about sin, and cajoling us to behave. Sounded like Old Testament to me.

  This morning, a reflection during my own particular brand of “going to church”— celebration of life with The Threefold Lotus Sutra, came to mind—church going  experiences in the early 1940s which were indeed celebrations of life—sermons of Ernest C. Wilson, D.D.S., and sometimes Norma Knight Jones, and a big happy Irish tenor, Francis Kelly. Wilson, from the Unity School of Christianity in Lee’s Summit Missouri, had started Christ Church Unity—only a block away from the first run, lush green movie palace, Warner’s Wilshire. We had heard Wilson’s sermons earlier at the Wilshire Ebell Theatre. (Many years later I would read that Wilson had studied with several Buddhist groups in Southern California.)

  Sunday mornings with Dr. Wilson and company were, in a word, really joyous experiences. I always walked out feeling good about myself and about life—most welcome during those early years of a rather chaotic adolescence. Wilson, always soft-spoken, after brief prayers (called “affirmations” such as “all things are working together toward good”), would say, “and now. silently. . .” Perhaps Unity’s rewording of the Doxology closing most Protestant services explains the differences from other Protestant churches, the words changed from such phrases as “we poor creatures here below” to: “Thank God that good is everywhere, thanks to the love we all may share, the light that shines in you and me—praise to the truth that sets us free,” this truth for Unity—that “God” is a universal life-force for good alone, and that we have the potential to discover this life-force within ourselves by simply affirming it.

  Today, the One only Buddha vehicle, The Threefold Lotus Sutra is my “going to church” every morning, every day of the week. A celebration of life itself, reliving the Buddha’s life, and not only his teaching of the “Buddha-way” but participating in the very dynamic process through which he taught this “way Supreme.” The ultimate source for developing mindfulness of the Buddha.

Next: look for “ Stories from The Threefold Lotus Sutra.

Sunset in New York City

Pedro Dos Santos

The Five Realms of Human Destiny

“We are governed by a far greater force than we can ever imagine – one we can control & use to our advantage, yet very rarely tap into.” – Pedro Dos Santos, Face Book/12/29/16

In enlightenment the eye of wisdom is opened to an intuition of the heart being, a perfected vision transcending all dualities, the self-realization of our real selves. – from teachings of Hui-neng, Zen master, 7^th Century China.

New Moon

December 28, 2016 (Pacific Time 10:54 pm)

What is Possible in committing to

The Five Realms of Human Destiny*

From Dane Rudhyar’s Astrological Mandala

Original Intent – the Moon – 8° Capricorn

in a sunlit home domesticated birds sing joyously  . . . suggests how we can enjoy our life condition by allowing the spiritual values it embodies to fill our consciousness. In every condition provided by a healthy culture—which hardly refers to our present [1970s] chaotic world!—human beings can find enjoyment in the roles they are born to play.

Continuing – 20° Pisces

a table set for an evening meal – an indication that in the end and at the appointed time the individual’s needs will be met among those to whom he is linked by a spiritual (or biological) web of energies.

Recognizing – 2° Gemini

santa claus furtively filling stockings hanging in front of the fireplace – A rewarded faith in spiritual blessings. . . In this symbol, Santa Claus acts “furtively.” The gifts from an imagined and intensely believed-in spiritual world must not be examined too closely or at length by the reasoning intellect. . . the reception of new blessings from the spiritual realm above (the super-conscious) requires mostly faith and purity of heart, and a common type of understanding (stockings)—thus a state of innocence.

Participating – 14° Leo

a human soul seeking opportunities for outward manifestation – yearning for self-actualization. . . a transcendental clue to the technique of living. Let the soul speak out! Allow the power of the true tone of your being to manifest itself smoothly, easily, unobstructed—or expect a variety of consequences. let the soul manifest! [for those following teachings of the Buddha, this would mean allowing the enlightened nature to express itself; for enlightened Christians, “Let go, let God.”]

Constructing – 26° Libra

an eagle and a large white dove change into each other – interaction of spiritual will and compassion when critical needs arise. . . Consciousness operates beyond duality because the polarized energies of soul, will and compassion, though ever distinct, work for a single purpose.

Discovering the Five Realms of Human Destiny

*The Five Realms of Human Destiny were discovered December 5, 1977, after an intense morning of chanting Nam Myoho Renge Kyo, title of the Lotus Sutra, or “Sutra of the Mysterious Law of the Lotus.”  Myo-ho-ren-ge-kyo itself, five characters, and also the “Five Roots” of Buddhist practice: Faith (Original Intent), Zealous Progress (continuing with Original Intent), memory (recognizing Original Intent), meditation (participating with Original Intent), and wisdom (constructing Original Intent).

  Chanting took place as always facing the Mandala and during these early hours of that day, an open window facing east with Venus seen as a morning star – the same morning star the Buddha saw under the Bodhi tree seeking enlightenment.

  5 resonates especially with the human being (five fingers, five toes, etc.) and in the “Ten World” system, the Fifth World is the world of the human being before progressing toward enlightenment.

Dividing the Zodiac by 5 gives the “quintile” or 72° an abstract aspect suggesting special human abilities. Thus using the starting point of a particular moment – today, the New Moon – as original intent, the other realms are revealed in each of the succeeding 72° segments.

  That morning in 1977 after chanting, on impulse I looked back at my birth moment and remembered that a Full Moon followed the moment by only 22 hours, suggesting a fulfillment of what is suggested in the birth moment. (In traditional astrology, this would be the “First progressed full moon”). The full moon moment chart, was named “Promises Made in Past Lives.” Constructing a chart for the “Promises” moment, designating the cusp of the 4^th house as Original Intent, selected not arbitrarily, but that’s another story. “Original Intent” was at 10° Capricorn.

  I recall vividly as I read the symbol for 10° Capricorn for the first time, thrilled to realize, and crying aloud, “This is something I’ve always wanted in my life!”

“An albatross feeding from hand of a sailor – overcoming fear and its rewards – persons who radiate perfect harmlessness can call the wildest creatures to themselves and establish a partnership with them based on mutual respect and understanding. Every living entity plays a role in the worlds ritual of existence; beyond these specific roles, which too often separate one entity from another, the communion of love and compassion can bring together the most disparate lives . . . a picture extending the ideal of peace and happiness through culture so it now includes all living organisms on this planet. The power of such a culture of harmlessness and compassion generates TRUST everywhere.

  (Didn’t dare call this discovery an “enlightenment” – hardly what one would call an exemplary life of “enlightenment” followed the moment. Yet there it remains – the Original Intent of “Promises made in past lives.”)

  The morning of December 5, 1977 and discoveries made, strengthened the resolve to continue with practice now defined as celebration of the Lotus Sutra, celebration of life, and the teachings of the Buddha, and the continuation to this day, evolving to include each week meditation on the complete Lotus Sutra.

  Through succeeding years, this was not the first of such “discoveries.” Reading quantum physics and innumerable teachings resonating with Buddhism, as well as inspiration contemplating other schools of Buddhism, and most significantly The Threefold Lotus Sutra itself, published in a splendid English translation by Weatherhill-Kosei, and Nikkyo Niwano’s Buddhism for Today: A Modern Interpretation of The Threefold Lotus Sutra and his other writings.

  The remarkable thing is the universality of the Buddha’s teachings. Paradoxically, this is realized as one comes in touch with a diversity of beliefs, practices, incites, from persons who follow other spiritual paths and often are either only subliminally familiar with the Buddha’s teachings, or not at all. And yet they speak his words, happily in today’s world.

And so it was, another thrilling moment, to see and read Pedro Dos Santos post and resulting comments.

“We are governed by a far greater force than we can ever imagine – one we can control & use to our advantage, yet very rarely tap into.”

. . . it is that a great virtuous god is born?  Christmas visions, from one who practices the teachings of the Buddha:

  The Lotus Sutra:  “Parable of the Magic City” – “’Then eastward, all the palaces of the Brahma heavens in the five hundred myriad countless domains were brilliantly illuminated with double their normal brightness. And each of those Brahma heavenly kings reflected thus: ‘For what reason does this sign appear, that our palaces are now illuminated as never before?’ Then those brahma heavenly kings all visited each other to discuss this affair. Meanwhile, amongst those assembled there was a great Brahma heavenly king named Savior of All who addressed the host of Brahmas in verse:

‘In all our palaces
never has there been such shining;
what can be its cause?
Let us together investigate it.
Is it that a great virtuous god is born,
is it that a buddha appears in the world,
that this great shining
everywhere illuminates the universe?’

Mont St Michelle

Energy and Interdependency

From the film "MIND WALK" – directed by Bernt Capra, 1991; from the book "Turning Point" by Fritjof Capra: Setting:  Mt. Saint Michele.  Characters:  SONYA, the physicist; THOMAS, the poet; JACK, the politician.  (Liv Ullmann, John Heard, Sam Waterston)

SCENE – Chancellery; Thomas seated at organ playing a Bach fugue.

THOMAS – So, Sonya, life is a bunch of probability patterns running around.  Probability patterns of what?

SONYA – of interconnection.  I'm trying to say that these probabilities are not probabilities of things, but probabilities of interconnection . . . for physicists the particle has no independent existence.  A particle is essentially a set of relations that reach out to interconnect with other things.

JACK – What are those other things?

SONYA – They are interconnections of yet other things which also turn out to be interconnections, and so on and so on.  You see, in atomic physics we never end up with any thing at all.  The essential nature of matter lies not in objects but in interconnect­ions.

THOMAS – Ah! (Strikes a chord on the organ)   Everybody knows this chord, it's the third, and the most basic of harmonies.  It carries with it a very distinctive feeling, no?  And yet its individual notes carry none of it.  Therefore, the essence of the chord lies in its—

SONYA – In its relationships.

THOMAS – And the relationships between time and pitch (he plays a few notes of the fugue) make melody.  Relationships make music.

SONYA – Relationships make matter.

THOMAS – Music of the spheres.

SONYA – As Kepler said.

THOMAS – And Shakespeare before him.

SONYA – And Pythagoras before him.  Now this vision of a universe arranged in harmonies and sounds and relations is no new discovery.  Today physicists are simply proving that what we call an object, an atom, a molecule, a particle, is only an approximation, a metaphor.  At the subatomic level, it dissolves into a series of interconnections like chords of music. . . That's beautiful.

JACK questions, There are boundaries, yes?  We are two separate bodies . . .  (No reply from Sonya)  Are you saying that there is actually a physical connection between you and me?  And between you and the wall, between you and this bench?

SONYA – Yes.  At the subatomic level there is a continual exchange of matter and energy between my hand, the wood, the wood and the air, and even between you and me.  I mean a real exchange of photons and electrons.  Whether we like it on not we are all part of one inseparable web of relationships.   ♦  ♦  ♦ ♦

Energy – the Desire to Live

A Humanistic-Transpersonal Astrologer’s Point-of-View – Notes from 2005:

One force (energy) – the desire to live – causes or creates matter and its evolution; energy coexisting and becoming (causing) matter – phenomena appearing through breaking up of the symmetry of the one force into apparent multi-dimensional forces creating time – Light through a prism – the One Force – Energy “uses” particles (matter) as media for these apparent multi-media for all life in the universe.

Ultimately through this process (energy = matter) E=MC² – all phenom­ena (matter), energy-particles, continue as life because they are all interdependent and inter­connected – but their real aspect is 

primal energy, non-form.

When we remember clearly that we are caused to live by the great life force/energy of the universe, we are in the arms of that force, our perception is clear and pure, and we have perceived the real aspect of things.

THOMAS (the poet) quoting William Blake:  If the doors of perception are cleansed, everything appears as it is – infinite.

Paraphrasing Ken Wilbur in his dialogue with Shambhala Sun – Buddhist contempla­tion is sufficient for this ultimate truth.  It will directly show you the radical suchness of all phenomena, the Emptiness in the heart of the cosmos itself, the primordial, pure energy that is your own intrinsic awareness in this moment, and this moment, and this.

The Deliberate Oaks

reluctance to shed the ego’s outworn leaves

  This morning [several years ago, that is], reading “The Deliberate Oaks” from the New York Times Op-Ed page (November, 1968) – The oaks are deliberate trees, slow to leaf out in the spring, slow of growth, slow to color in the fall, and even reluctant to shed their outworn leaves which sometimes cling to the branches until new leaves burst from the buds in the spring. . . Reading this, I’m reminded how much it bugged me (an expression used in those days) that throwing sticks for proud male Daiquiri in Central Park, oak leaves clung to the branches all through winter.  Be gone! I commanded. This is not how it should be.

  A lot of things bugged me in those days.  Expectations.  Anticipations – living life in terms of what I wanted, how I wanted things to be. Expecting others to behave in a certain way. It got me into a lot of trouble – including trouble with my own mind.  Tensions – you bet!

  It’s taken a long time to release the ego which seems to command these desires and expectations – and perhaps some still linger like the oak leaves – but Buddhist contemplation in the last ten years or so with the Lotus Sutra (and a lot of other conciliatory teachings resonating with the practice of the Buddha’s teachings) has helped to disperse these debilitating desires.

  The freedom to be – now – to perceive – to know – pure energy of life available to me and to all with whom I commune. We are responsible, yet still the leaves cling to the oak trees – and to California sycamores – “challenging the rush of time.”

  How precious to be free enough to participate fully in the rush of time.

“Your head is right where it should be – stop turning to the outside.” – Lin Chi in the 2005 Zen Calendar.

From Chapter 5, “The Parable of the Herbs” – the Lotus Sutra:

To give peace to all creatures I appear in the world,
and for the hosts of the living
preach the Law pure as sweet dew,
the one and only Law of emancipation and nirvana.
With one transcendent voice I proclaim this meaning,
constantly taking the Great-vehicle as my subject.
I look upon all everywhere with equal eyes,
without distinction of persons, or mind of love or hate.
I have no predilections nor limitations or partiality;
ever to all I preach the Law equally;
as to one person, so to all.
Constantly I proclaim the Law, never occupied with aught else;
going or coming, sitting or standing,
I never weary of pouring it abundantly upon the world,
like the rain enriching universally.
Honored and humble, high and low . . .
with equal mind I rain the rain of the Law unwearyingly.  .  .

Autumn – Petersham, Massachusetts

Enlightened nature

accessible to all

(edited from September 30, 2015)

  So what are we waiting for? One may ask how do I reach a state of mindfulness to overcome, as recently, troublesome and disturbing personal circumstances, returning to the source of "what is accessible to all," in the middle of a night full of pain, making my way through the rapids, finding calm waters, stillness, and sleep. A small  miracle.

  Seeking to “experience the realm of mind and consciousness in its natural, spontaneous state,” is to discover the implicit reality—that the “buddha (enlightened) nature” exists within each of us and is accessible to all, and that our ultimate goal always will be to attain enlightenment in this lifetime; to serve others with compassionate hearts, mindful that, in reality, the nature of all existence is not in opposing forms, but like space.

  This guy’s really off his rocker, you’re thinking? – out of touch with reality. Our world today is fraught with “opposing forms,” contentions, ignorance, stupidity. Assuredly it  will take an eternity for the ignorant, the “stupid and those of little wit” to dig their way out of the morass to discover that paths to enlightened mindfulness do indeed exist and are accessible—eternally, as long as there is life on this planet. The driving force of energy which causes everything to live is present, always, and all living beings are one substance with it.

  When Shakyamuni Buddha, who lived in this world, not apart from it, beheld men and women suffering, by his power of wisdom, “knowing the natures and inclinations of creatures,” at first tactfully proclaimed the laws which would cause all to obtain gladness.” Observing with the eyes of wisdom, “creatures in the six states of existence, poor and without happiness and wisdom on the dangerous path of mortality, in continuous unending misery, firmly fettered by the five desires like the yak caring for its tail, smothered by greed and infatuation, blinded and seeing nothing, seeking not the Buddha’s wisdom,  and the Law to end suffering, but deeply falling into heresies, and seeking by suffering to be rid of suffering . . .”

  Note, the Buddha is not judging, nor condemning those on the dangerous path of mortality, but rather proclaims, “for the sake of all these creatures, my heart is stirred with great pity,” and proceeds to seek means and methods to motivate them to travel the path leading to happiness, and ultimately Perfect Enlightenment; to reach beyond the six “lower” states of existence into the world of learning, self-attained enlightenment, the compassionate world of the bodhisattvas, and ultimately the Buddha-world of Perfect Enlightenment.

  The Buddha and his teachings found in the sutras, are the original source of all his teachings leading to a celebration of life with compassion, reaching enlightenment—all evolve from the matrix of the appearing, historical Shakyamuni’s teachings during his lifetime, and resonate today with other teachings, whether scientific or metaphysical. The ultimate value of gaining mindfulness of his teachings will be seen within the ebb and flow of our lives—most surprisingly in our participating, loving, lighting up the hopes and dreams of others; realizing intuitively a sense of our miraculous inter-connection with others.

  [written in 2012] Today, negotiating crowded city streets and highways in my faithful Buick Skyhawk, vintage 1984, I no longer contest, allowing others to do their thing; a sense of inner peace, amused by those who contend, no longer engaging in the competition to “get there first.”

  I’m already there—traveling “lost,” arriving here and now.

  We don’t need to be anywhere – from the Diamond Sutra: “Subhuti, first among those who abides in peace, free from strife and passion, does not abide anywhere, that is why he is called one who abides in peace.”

  A man suddenly appears to help me  fix a flat tire. A waitress remembers my name. I maneuver the shopping cart among the crowd, evoking shared laughter when I come close to plowing down an old lady and say, “We need traffic lights, I think,” evoking laughter, not anger. The mundane . . . the passion . . . the profound.

  “A jealous one raises the mind of joy.” Enlightened awareness is proven to be accessible.

Central Doctrines of Buddhism

♦ The Law of Causation

♦ Seal of the Three laws  ♦ The Four Noble Truths 

♦ Eightfold path  ♦ Six paramitas

The Law of Causation

The Law of Causation states that all phenomena in the universe are produced by causation. According to this doctrine, since all phenomena result from the relation of cause and effect, all things in the universe exist in interrelationship with one another (“Nothing has an ego”), and all things and phenomena in this world constantly change (“All things are impermanent”).

Seal of the Three Laws

All things are impermanent – following natural direction of human life, advancing toward realization that we are one substance with the Buddha – the great life force of the universe, the one thing unchangeable, permanent in this world—the cause to live.

Nothing has an ego – without exception all things, all existences are related to one another. Nothing leads to an isolated existence. Everything is permeated by the same life-energy. We cannot live our lives alone.

Nirvana is quiescence – The quiet stage in which we cling to nothing, extinguishing all illusions.

To realize these three great truths, it is necessary to practice them, endeavoring to realize them in daily life; and to practice the Eightfold Path of the bodhisattva—in mind, body, and actions. Note the Truth of the Path as the Eightfold Path.

The Four Noble Truths

The Truth of Suffering – all things in this world are comprised of suffering for those who do not reach beyond personal ego nor pursue a path toward enlightened thinking and awareness—in doctrinal terms, to reach toward the Buddha-way, Buddha mind, Buddha thought. Human life is filled with spiritual, physical, economic, and other forms of suffering. To acknowledge the real conditions of suffering and see them through without avoiding them, or meeting them only half-way—this is the truth of suffering.

The Truth of the Cause of Suffering – to reflect on those causes which produce human suffering, investigating them and understanding them clearly.

The Truth of Extinction of Suffering – the state of absolute quietude wherein all sufferings of life are extinguished. The state of mind which is attained only by awakening to the great truths Shakyamuni Buddha has taught in The Seal of the Three  Laws: All things are impermanent, Nothing has an ego, and Nirvana is quiescence.

The Truth of the Path – method of practice to extinguish suffering—the Eightfold Path and the Six Perfections of the Bodhisattva Way

The Eightfold Path

the “right way” of conduct:

following the middle beyond extremes

Right View – abandon self-centered way of looking at things based on the Buddha’s wisdom which discerns and understands the principle of the Reality of All Existence.

Right Thinking – not to incline toward a self-centered attitude but to think of things from a higher standpoint, with “the mind of the Buddha.”

Right Speech – avoiding words which cause others suffering.

Right Action – daily conduct in accordance with mindfulness of the Buddha’s teachings.

Right Living – Not to make our living in work which causes trouble for others.

Right Endeavor – an extension of Right Living—harmony as the basis  for human society and communities, celebrating, depending upon it, and endeavoring to realize it.

Memory – gaining the same mind as the Buddha. We cannot say we have the same mind as the Buddha unless we address ourselves to all things in the universe with a fair and right mind. [note: also seeing “Memory” as keeping the teachings in mind through memorizing, copying, studying the Lotus Sutra, very much resonating with Meditation.]

Meditation – not to be agitated by any change of circumstances, thus leading to practicing consistently the “right” teachings of the Buddha.

The Six Paramitas

Perfected Practice of the Bodhisattvas

Donation – to be open to and perceive the needs of others, practicing “nothing has an ego.” Helping others according to their needs – not one’s own.

Keeping the precepts – to release the personal ego, keeping the mind at peace day and night, and always in meditation, contemplating the Buddha-way, Buddha- thought, rendering service to others, removing arrogance.

Perseverance – ego-free generosity, sustaining attitude of compassion.

Assiduity – to intend, not distracted by trivial things (this is sure a rough one to follow!) – to advance single-mindedly.

Meditation – remembering we are gestures of the great perfection: to contemplate, the true aspect of things.

Wisdom– to realize we are all one substance with the imperishable life-force of the universe.