Pink Lotus

considered the true Lotus of the Buddha

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 2)

last paragraph of preceding section – The vast numbers of shravakas [persons of learning] and bodhisattvas, the presence of gods and mythical beings [in Chapter 1], 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.

  First, the Buddha delivered a Mahayana sutra called the Sutra of Innumerable Meanings, then entered a state of meditative concentration (samadhi). While he was in this concentration, heavenly flowers rained from the sky and the earth quaked. Then the Buddha sent out a ray of light from his ushnisha [crown protrusion on a buddha’s head, symbolizing the cosmic openness of an enlightened being], illuminating various cosmic realms. The entire assembly was able to see these worlds appear very clearly, and everyone was most surprised and delighted at the wonderful event that was taking place around them. In all these worlds, buddhas could be seen giving dharma talks to great assemblies of bhikshus [male monks], bhikshunis [female monks], upasakas [male lay persons] and upasikas [female monks—all of these known in the sutra as the Four Groups]—exactly like the Buddha’s disciples in this world.

In the ultimate dimension, never for a moment
 has the Buddha ceased to deliver the Lotus Sutra.

  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.

. . . to be continued . . .opening two doors of perception, the ultimate and the historic.

Buddhahood in Three Dimensions

by

Thich Nhat Hahn

In these teachings on chapters one and twenty of the Lotus Sutra, Thich Nhat Hanh discusses the three dimensions in which all beings and things reside – the ultimate dimension, the historical dimension, and the dimension of action, represented here by the Bodhisattva Never Despise.

discovering thich nhat hahn’s “buddhahood in three dimensions” on my birthday this year was transcendent, like the Buddha’s ray between his eyebrows in Chapter 1 of the Lotus Sutra “illuminating the eighteen thousand lands in the eastern quarter, coloring them all with gold.” There also was a New Moon at 6°27’ Taurus on my birthday this year.  In 1926, on my birthday, “Birth Moment of Cause” the Sun is found at 6°07’ Taurus.

  A new moon? New beginnings? or new insights in practicing the Lotus Sutra? Certainly a “return to source” was in the wind, and was I not “returning to the source” – the Lotus Sutra – every day? Little did I realize that I was about to gain a stunning, illuminating perspective on the sutra, which in one way or another has been an integral part of my life for close to forty-one years.

“Buddhahood in Three Dimensions” begins (italic emphasis added):

  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, including Kashyapa, Shariputra, Maudgalyayana and Ananda, as well thousands of bhikshus and bhikshunis, including the Buddha’s aunt, Mahaprajapati and his former wife, Yashodhara [and his son, Rahula]. In addition, there are tens of thousands of great bodhisattvas in attendance, among them Manjushri, Avalokiteshvara [Regarder of the Cries of the World], Bhaisajyaraja (Medicine King) and Maitreya. Also present are many thousands of gods, including Indra and the kings of the nagas, kinnaras, ghandharvas, asuras and garudas. The ruler of Magadha, King Ajatashatru, and his royal family and retinue are also in attendance. 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 [persons of learning] 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.

Published by Lion’s Roar Magazine newsletter

. . . to be continued . . .

since we are publishing stories from the lotus sutra, thought it might be a good idea once more to publish Formation and propagation of the Lotus Sutra from “Promises Made in Past Lives.”

formation and propagation of the Lotus Sutra – notes from Nikkyo Niwano’s Buddhism for Today, a Modern Interpretation of The Threefold Lotus Sutra:

  “No widespread writing system in India in Shakyamuni’s time. . . sermons memorized and spread by word of mouth: people had powers of memory beyond our imagining, and people’s lives less complicated. . . it is almost certain that they [great disciples of the Buddha] did not mishear Shakyamuni’s sermons. . .

  “Frequent conferences held often after death of Buddha.” [Mahayana sutras begin often with the phrase: “Thus have I heard.”]

  In the west we have similar traditions: legends, histories, stories origi­nating from oral transmission passed down from generation to generation, most notably by the wandering blind poet Homer reciting Trojan War Epics—the Iliad and Odyssey; The Song of Roland, 11^th Century Chanson de Geste ascribed to the Norman troubadours Théroulde, or Turoldus, which tells the death of Roland and stories related to Charlemagne.

Continuing notes from nikkyo niwano’s buddhism for today: “There is no sutra that is not holy. Teachings have been recorded in Agama, Prajñaparamita, and Amitabha sutras, and many others. But only in the Lotus Sutra was the fundamental spirit of all Shakyamuni’s teachings during his active life clearly expressed for the first time . . . important spirit of all his teachings has been unified and described in easily understood terms; essentials of Buddhism’s very core of Shakyamuni’s teachings explained exhaustively in simple, yet powerful words.

  “After the Buddha’s death, a gulf opened between monks and lay devotees, before either group was aware of it . . . This continually widening gap came about because some monks attached much more importance to the formalities of keeping the precepts than to the fundamental spirit of why the precepts should be kept.
  “The Lotus Sutra appeared under circumstances of a clash between the new and old (Hinayana and Mahayana). Mahayana (great vehicle) stresses that in Buddhism there is only one vehicle to be followed equally by all people, and that the ultimate object of Shakyamuni’s teachings is to bring all people to this vehicle [ultimately to self-attained enlightenment, compassionate mindfulness, and Perfect Enlightenment as the Buddha himself attained].”

8. Five Hundred Disciples Receive the Prediction of Their Destiny

discovering the jewel in the robe, our buddha-nature. the fifth parable in the Lotus Sutra. The chapter begins as Purna, son of Maitrayani, praised for his zealous teaching of the law, goes before the Buddha; “Purna-Maitrayani,” or “Full Moon,” because Purna is said to have been born on the fifteenth day of the Moon’s monthly cycle.

AT THAT TIME Purna, son of Maitrayani, having heard the Buddha preach in such wise, tactful, and opportune fashion, and having heard the prediction of the great disciples’ Perfect Enlightenment; having, moreover, heard the stories of their former destinies, and also having heard of the sovereign, transcendent powers of the buddhas; having received such unexampled teaching, his heart was purified and in ecstasy. Immediately he rose from his seat, went before the Buddha, prostrated himself at  his feet, then withdrew to one side, gazing upon his honored countenance without for a moment turning away his eyes, and reflected thus:

  “Wonderful is the World-honored One. Rare are his doings according to the many kinds of earthly dispositions. By tactful wisdom, he preaches the Law to and lifts all beings out of every condition to let them get rid of selfish attachment. No words of ours can declare the Buddha’s merits. Only the Buddha, the World-honored One, is able to know the natural inclinations of our inmost hearts.”

Thereupon the Buddha addressed the bhikshus, saying: “Do you see this Purna, son of Maitrayani? I have always styled him the very first among all the preachers of the Law and constantly praised his varied merits. He has been zealous in guarding and helping to proclaim my Law. Among the four groups he has been able to display and teach it to them with profit and delight. Perfectly interpreting the Righteous law of the Buddha, he has greatly benefited his fellow followers of brahma-conduct. Aside from the Tathagata, no one is able to equal the lucidity of his discourse.

  “Do not think that it is only my Law which Purna is able to guard and help to proclaim. He also under ninety countless buddhas in the past guarded and helped to proclaim the Righteous Law of the buddhas. Among those preachers of the Law he also was the foremost. And in regard to the law of the Void preached by the enlightened ones, he was clear-minded and penetrating; he attained the four degrees of unhindered wisdom; he has ever been able to preach the Law with judgment and purity, without doubt and perplexity. Perfect in transcendent bodhisattva-powers, he maintained brahma-conduct to the end of his life. All the people of those buddha-periods spoke of him as ‘the true shravaka disciple.’

  “Thus Purna, by such tactfulness, has benefited innumerable hundreds of thousands of living beings and converted innumerable asankhyeyas of people to achieve Perfect Enlightenment. For the sake of purifying his buddha-land, he has constantly done a buddha’s work and instructed the living. Bhikshus! Purna also was the foremost among the preachers of the Law under the Seven Buddhas and now again is the foremost among the preachers of the Law under me.

  “Among the preachers of the Law under future buddhas in this  kalpa of the Sages, he will also be the foremost and will guard and help to proclaim the Buddha-law. Also in the future he will guard and help to proclaim the Law of incalculable, infinite buddhas, instructing and benefiting innumerable living beings to cause them to achieve Perfect Enlightenment. For the sake of purifying his buddha-land he will ever diligently and zealously instruct the living. Gradually fulfilling the bodhisattva-course, after infinite asankhyeya kalpas, in that land he will attain Perfect Enlightenment and his title will be Radiance of the Law 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. . .”

  The Buddha continues his lavish praise of Purna, describing the beautiful land Purna will create as “Excellent Purity” composed of the precious seven jewels, and his kalpa will be named “Jewel Radiance.” The Buddha continues:

“Thus do my disciples
tactfully save all beings.
If I fully explained
the varied future transformations,
beings who heard of them
would be perplexed and puzzled.”

  Hearing such praise, twelve hundred arhats of self-reliant mind reflect their delight that they gain “unprecedented experience,” but wish the World-honored One to predict their future destiny as he has for the other disciples. “How glad we should be!”

  Knowing their thoughts, the Buddha addresses Maha-Kashyapa: “These twelve hundred arhats: let me now in their presence and in order predict for them Perfect Enlightenment. Amongst this assembly, my great disciple Ajñata Kaundinya bhikshu, after paying homage to sixty-two thousand countless buddhas, will become a buddha whose title will be Universal 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. Of the rest of those arhats, five hundred self-reliant ones, Divine Eye Aniruddha, Uruvilva-Kashyapa, Gaya-Kashyapa, Nadi-Kashyapa, Kalodayin, Udayin, Revata, Kapphinya, Vakkula, Cunda, Svagata, Precept keeping Upali, and others—all will attain to Perfect Enlightenment, all with the same title, Universal Light.

  Predictions are given for all, praised in extensive verse, the Buddha concluding:

“The splendid purity of their domain
and its transcendent powers,
in bodhisattvas and shravakas,
in Righteous Law and its Counterfeit,
the length of its kalpa period,
all will be as above stated.
Kashyapa! You now know
of these five hundred self-reliant ones.

“The other band of shravakas
will also be like them.
To these, who are not in this assembly,
do you proclaim my words.”

  Noting here that even those who chose not to hear the Buddha’s preaching of the Great Law, as told in Chapter 2, all will attain enlightenment in future worlds—an expression of the Buddha’s universal benevolence.

  The five hundred arhats present before the Buddha, receiving their prediction, are ecstatic with joy, but repent their errors, rebuking themselves: “World-honored One, we have constantly been thinking that we had attained final nirvana. Now we know that we were just like the foolish ones. Wherefore? Because we ought to have obtained the Tathagata-wisdom, and yet were content with inferior knowledge.”

  To further explain their regret, Ajñata and others tell the story of the poor man and the jewel in the robe, concluding the parable in verse:

“We, hearing his voice
predicting for us unsurpassed comfort
rejoice in our unexpected lot
and salute the all-wise Buddha.
Now before the World-honored One
we repent our errors;
though countless Buddha-treasures awaited,
with but a trifle of nirvana
we, like ignorant and foolish people,
were ready to be content.

“It is like a poor man
who goes to the house of a friend.
That friend, being very rich,
sets much fine food before him.
A priceless precious pearl
he ties in his inner garment,
secretly giving it and departing
while he sleeps on unaware.

“The man when he arises
travels on to another country
in search of food and clothes to keep alive,
suffering great hardships for his living,
contented with ever so little,
wishing for nothing better,
never perceiving that in his inner garment
there is a priceless jewel.

“The friend who gave him the jewel
afterward sees this poor man
and, bitterly rebuking him,
shows where the jewel is bound.
The poor man, seeing this jewel,
is filled with a great joy;
rich in possession of wealth,
he can satisfy his five senses.

“Such were also we.
For long has the World-honored One
always pitied and taught us
to cultivate the highest aspiration;
but because of our ignorance,
we neither perceived nor knew it;
gaining but a little of nirvana,
contented we sought no more.
Now the Buddha has awakened us,
saying this is not real nirvana;
only on attaining the highest Buddha-wisdom
is there real nirvana.

“Now, having heard from the Buddha
the prediction and its glory,
and the command we receive in turn,
body and soul are full of joy.”

  In The Guide to The Threefold Lotus Sutra, Nikkyo Niwano observes: “the Buddha who appeared in the world as Shakyamuni taught that all humankind alike have the buddha-nature—the precious jewel in the lining of the poor man’s clothes in the parable—and this teaching stirs our awareness of our ultimate substance—free life which is one with the great life-force of the universe. Because we don’t know this, we get caught up in the toils of life. . . We need only to make the discovery, to awaken to the fact that our ultimate substance is the buddha-nature, to see that beginning in this way, we are delivered.”

  This, only a first step, until ultimately we reach a state of mind in which we recognize existence of “the jewel in the robe,” in ourselves and all living beings. This realization can have a profound effect on our relations with others.

Ansel Adams

Aspiration and Discipline

  Bhutatathata has a twofold influence – one derived from its essential nature, the other from its energy. In its essential nature, bhutatathata enshrines eternal purity, supremely stainless and without any limit. As an inexhaustible reservoir of benefits, it is the basis of all manifestation. Under its irresistible influence, men and women turn away from oppressive samsara and seek the life-giving bliss of nirvana. They share the faith that the energy of bhutatathata resides within themselves, but they must release it through their aspiration and discipline.

  If it is true that all beings without exception share the energy of bhutatathata among themselves, why are some conscious of this indwelling energy while others are oblivious to it, and why are there glaring inequalities amongst beings in their pilgrimage from aspiration to nirvana? Should not everyone attain enlightenment simultaneously? This diversity is due to the fact that though bhutatathata is com­mon to all beings, their degrees of ignorance are as numerous as the sands of the Ganges, and human beings entangled in ignorance markedly differ in their imprison­ment. Ignorant notions and desires are numberless. Their range and reach are known only to the Tathagata.

  The sacred teachings have always distinguished between energy and its use, and there must be a fusion of the two for true attainment. Though wood contains within itself the latent force of fire, it will not burn unless ignited. So, too, with the divine fire of bhutatathata. Although human beings share it among themselves, they might never release it if the means to do so were not disclosed by the enlightened ones. And if they learn it but do not practice, it is of little avail. Yet even the exemplification of the enlightened could not arouse the sacred flame within human beings were it not for the latent resolve within them to nurture it with devotion. Only when the energy is used is true attainment possible.

  There is within the inner recesses of each human soul a divine flame – nurtured and protected by the compassionate ideation of the blessed ones – which in its own radiance has no connection with samsara, but which continually turns toward nir­vana. This inner radiance sustains the practice of virtue together with the earnest endeavor to achieve it. Thus the aspiring soul enters into the companionship of the blessed ones, receives their instruction, is benefited and beatified, and eventually attains to the blissful realm of nirvana.

  Bhutatathata in its energetic flow exerts externally incalculable force, radiating its influence over all that exists. Its mode of activity is twofold, the specific and the universal. The specific influence suffuses every stage of a person’s unfoldment, and to this end the buddhas manifest themselves as parents, family, relations, servants, friends and even as seeming enemies to those whom they choose to instruct. The buddhas may endear themselves to humanity in every conceivable way to persuade it to perfect itself in wisdom and goodness. The blessed ones through tenderness inspire them to increase their store of merit. Their specific influence is also twofold, direct and indirect.  Through direct influence, attainment is very rapid, and through indirect influence, it is gradual in respect to time. Each mode is divisible into phases of practice and attainment.

  The universal influence is active through the determination of the mighty ones to deliver all beings from bondage. It is like a great benediction eternally uttered, encouraging all beings to think on them and thus grow in merit. When human beings at last enter into a state of purity, they behold the hidden buddhas that are germs in the souls of all humanity.

Mahayana Shraddotpada III, 1                                                                Asvaghosha

Treatise on the Awakening of Faith in the Mahayana

Notes:

Bhuta-tathata is the energy of buddha-nature, or enlightened nature, which dwells in all beings.

The “great benediction” is—we all are one substance with the Buddha, the great life-force of the universe, and caused to live by it.

Stories from the Lotus Sutra

7 - Parable of the Magic City

“advancing together to the place of jewels” – the natural course of human endeavor . . . The Buddha teaches us the apparent forms before our eyes are just appearances that pass. Do not be deceived, and you may always be at peace. We are told to go beyond appearances if we would escape human suffering and reach a state of peacefulness of mind. . .

. . . though as practioners of the Buddha-way we may deliver ourselves from suffering, great numbers of people in the world remain trapped in suffering. To pass these people by and reach a realm of ease for ourselves alone is again a kind of escape, an arrogant selfishness. This is, in no sense, enlightenment. To strive in the midst of suffering humanity—to continue the journey toward enlightenment—is to live a truly human life. . . it is the bodhisattva’s toil for the happiness and well-being of people.

7 – Parable of the Magic City

“advancing together to the place of jewels” – In the eye of Buddha-wisdom, the ultimate journey for all living beings is to follow the Buddha-way, up-reaching mindfulness, complete awareness—celebrating the sanctity of life, inspiring compassion. This chapter, telling the story of the past life of Universal Surpassing Wisdom Tathagata who “sat for a long time waiting to hear the Buddha-laws” leaving home with his sixteen royal sons, women and grandfather, relates not only the epic journey of Universal Surpassing Wisdom, but the natural course of human endeavor in following the path, “advancing together to the place of jewels.”

THE BUDDHA addressed the bhikshus, “Of yore in the past, infinite, boundless, and inconceivable asankhyeya kalpas ago, there was then a buddha named Universal Surpassing Wisdom 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, whose domain was named Well Completed, and whose kalpa was named Great Form. . .”

  Universal Surpassing Wisdom became extinct a very long time ago, exceeding numbers innumerable, “but by the power of his Tathagata wisdom, I observe that length of time as if it were only today.” The Buddha relates how this Buddha Universal Surpassing Wisdom whose life is five hundred and forty myriad countless nayutas of kalpas, sat for ten minor kalpas waiting to hear the Buddha-laws. The gods of the thirty-three heavens pay honor to Universal Surpassing Wisdom who finally attains the Buddha-laws.

 “Know bhikshus!
The Buddha-wisdom is pure and minúte,
faultless and unhindered,
penetrating through infinite kalpas.”

  Buddha Universal Surpassing Wisdom leaves home followed by the sixteen sons, women and grandfather. People praise the buddha, and the sixteen sons entreat him to roll the law wheel for all the world. “When the Buddha Universal Surpassing Wisdom attained Perfect Enlightenment, the five hundred myriad countless buddha-worlds in all directions were each shaken in different ways; even the dark places between those realms where the august light of the sun and moon could not shine, all became brilliant. All the living beings in their midst could see each other and unitedly exclaimed: ‘From where have all these living beings suddenly come?’ Moreover, the palaces of the gods in all those regions, even Brahma palaces, shook in six different ways and a great light universally shone, filling all the worlds, surpassing the light of heaven.”

  The great Brahma kings in the southeastern quarter of five hundred myriad countless domains, each seeing his own palace radiant with light as never before, were ecstatic with joy and amazed. “Then eastward, all the palaces of the Brahma heavens in the five hundred myriad countless domains were brilliantly illuminated with double their moral 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?’

  Thereupon the Brahma heavenly kings in five hundred myriad countless domains, with all their palace train, each taking a sack filled with celestial flowers, go together to visit the western quarter to investigate this sign.

  There they saw the Tathagata Universal Surpassing Wisdom on the wisdom terrace under the Bodhi tree, seated on the lion throne, surrounded and revered by gods, dragons, worthy spirits who fight evil—yakshas (followers of Vaishravana). Musicians of Indra (gandharvas), fabulous birds with golden wings (garudas), fabulous beings (kimnaras); titans (asuras), boa spirits (mahoragas), human and nonhuman beings, and others. And they saw his sixteen royal sons entreating the buddha to roll along the Law-wheel. Then all the Brahma heavenly kings bowed to the ground before the buddha, made procession around him hundreds and thousands of times, and then strewed the celestial flowers upon him. The flowers they strewed rose like Mount Sumer and were offered also to the buddha’s Bodhi tree. That Bodhi tree was ten yojanas in height. When they had offered the flowers, each of them presented his palace to the buddha and spoke thus: ‘Out of compassion for us and for our good, condescend to accept the palaces we offer!’

  The story continues as the great Brahma kings in the southeastern quarter of five hundred myriad countless domains, each seeing his own palace radiant with light as never before, ecstatic with joy and amazed. Brahma heavenly kings in all directions seek out Universal Surpassing Wisdom, offer their palaces, and entreat him to roll the Law-wheel. Finally, all the Brahma heavenly kings, giving the Buddha Universal Surpassing Wisdom their palaces and treasures, hearing him roll the Law-wheel to the sixteen royal sons, and realizing the merit they have received, before the buddha, declare:

“May this deed of merit
extend to all creatures
that we with all the living
may together accomplish the Buddha-way.”

  After the entreaty of the Brahma heavenly kings in the ten regions, the Tathagata Universal Surpassing Wisdom three times rolls the Law-wheel showing the meaning of the Four Noble Truths, the Law of the Twelve Causes, exhorting all to practice them, and proving that the Buddha Universal Surpassing Wisdom has accomplished them. The great host have their minds freed from faults, no longer subject to temporary laws.

  The sixteen royal sons leave home and entreat Surpassing Wisdom to preach the Law. Others follow their example.

At last Surpassing Wisdom preaches “the Great-vehicle Sutra named the Lotus Flower of the   Wonderful Law.” All present receive it in faith.

  The sixteen sons preach the Great-vehicle Sutra as Universal Surpassing Wisdom enters meditation for a long period of time. Then he rises from his meditation entreating all to worship the sixteen bodhisattvas so that they may attain the Tathagata-wisdom of Perfect Enlightenment through the teaching of these bodhisattvas.

    The Buddha explains how these sixteen bodhisattvas ever take delight in preaching this Sutra of the Lotus Flower of the Wonderful Law, how they have all attained Perfect Enlightenment and are preaching the Law in all countries in every direction, naming the sixteen bodhisattvas and the regions in which they became enlightened ones:

  Two in the eastern quarter, Akshobhya in the Kingdom of Joy and Sumeru Peak, in the southeastern quarter, Lion Voice, and Lion Ensign, in the southern quarter, Space Dweller, and Eternal Extinction, in the southwestern quarter, Imperial Ensign, and Brahma Ensign, in the western quarter, Amita, and He Who Has Passed Through All the Sufferings of the World, in the northwestern quarter, Tamalapattra Spiritually Pervading Sandalwood Odor, and Sumeru sign, in the northern quarter, Sovereign Cloud, and Sovereign Cloud King, the buddha in the northeastern quarter named Destroyer of All the World’s Fear, 

and the sixteenth is I myself, Shakyamuni Buddha, who has accomplished Perfect Enlightenment in the saha-domain.”

  The Buddha says that all the bhikshus now present are the same living beings previously converted, as he constantly instructs them in Perfect Enlightenment, that he will in the future “still be Buddha though under different names,” and that only by the Buddha-vehicle will his disciples attain real nirvana, or Perfect Enlightenment.

  All bhikshus now present, the Buddha says, are the same living beings previously converted, as he constantly instructs them in Perfect Enlightenment, and then tells of future disciples:

  “After my extinction there will also be disciples of mine who, not hearing this sutra, nor knowing nor apprehending the course which bodhisattvas pursue, will by their own merits conceive the idea of extinction and enter what they think is nirvana. In other domains wherever they may go I shall be Buddha though under different names. These people, though they conceive the idea of extinction and enter what they call nirvana, yet in those lands will seek after the Buddha-wisdom and succeed in hearing this sutra. Only by the Buddha-vehicle will they attain extinction. There is no other vehicle except the tactful teachings of the Tathagata. Bhikshus! If the Tathagata himself knows that the time of nirvana has arrived and the assembly is pure, firm in faith and discernment, penetrated with the Law of the Void, profound in meditation, then he will gather together all bodhisattvas and shravakas to preach this sutra to them. In the world there is no second vehicle to attain extinction; there is only the One Buddha-vehicle for attaining extinction. Know, bhikshus! The tact of the Tathagata reaches deeply into the natures of all living beings and knows that they are bent on the pleasures of trifling things, deeply attached to the five desires. For the sake of these he preaches nirvana. If they hear it, they will receive it in faith.”

and now the journey continues—told in parable, the Buddha extolling the true significance of life—constant progress as the natural course for living beings, the right and true way for humankind to live. Giving up this natural way to live, to be defeated by pains of human life, to stop midway or turn back, is to cast away the worth one has as a human being. As Niwano eloquently explains in his Guide to the Threefold Lotus Sutra (adding a few words):

  The Buddha teaches us the apparent forms before our eyes are just appearances that pass. Do not be deceived, and you may always be at peace. We are told to go beyond appearances if we would escape human suffering and reach a state of peacefulness of mind. But this is only a stage on the way to enlightenment, for though as practioners of the Buddha-way we may deliver ourselves from suffering, great numbers of people in the world remain trapped in suffering. To pass these people by and reach a realm of ease for ourselves alone is again a kind of escape, an arrogant selfishness. This is, in no sense, enlightenment. To strive in the midst of suffering humanity—to continue the journey toward enlightenment—is to live a truly human life. . . it is the bodhisattva’s toil for the happiness and well-being of people.

“Let all of you push forward!
This was only an illusory city.
Seeing you all worn out
and wanting to turn back midway,
I therefore by a device
temporarily made this city.
Do you now diligently advance
together to the Place of Jewels.”

I, too, in like manner
am the leader of all beings.
Seeing the seekers of the Way
midway becoming wearied
and unable to cross the perilous ways
of mortality and earthly cares,
so I by my tactful powers
for their relief preached nirvana, saying:

"Your sufferings are ended;
you have finished your work.

"When I knew you had reached nirvana
and all become free from illusions—arhats,
those who have achieved personal enlightenment,
then I gathered you all together
and preached to you the real law.

“Buddhas by their tactful powers
separately preach the three vehicles;
but there is only the One Buddha-vehicle;
it is for the resting-place
that two are preached.
Now I preach to you the truth;
what you have reached
is not the real extinction.
For the sake of  obtaining
the Buddha’s perfect knowledge,
exert yourselves with the utmost zeal!

“When you have proved the perfect knowledge,
the ten powers, and so on of the Buddha-laws,
and perfected the thirty-two signs,
then that is the real extinction.
The buddhas, the leaders,
for the sake of giving rest call it nirvana,
but perceiving this rest should be ended,
they lead them on into Buddha-wisdom.”

  In reciting this verse section at the close of Tuesday’s celebration, and repeating it beginning the following day, very much in mind are pictures of those of my ancestors and siblings who have “gone before” gracing the meditation center – especially in the line, “Your sufferings are ended, you have finished your work. . .” They’re not pictured trapped in some celestial realm but proceeding onward in new lives as I enfold them in consciousness, encouraging them to proceed along the path in their future live(s), “pushing forward to the Place of Jewels,” following the Buddha-way toward enlightenment.

  With this chapter, “Parable of the Magic City,” Tuesday morning’s celebration of The Threefold Lotus Sutra, concludes.

wednesday’s celebration includes the parable of the jewel in the robe   which closes Chapter 8, “The Five Hundred Disciples Receive the Prediction of Their Destiny,” followed by “Prediction of the Destiny of Arhats, Training and Trained” in  which Ananda, and the Buddha’s son, Rahula, receive their prediction to become buddhas; “A Teacher of the Law,” at the end of which, in Chapter 11, “Beholding the Precious Stupa,” a great treasure tower rises from the earth, signifying the teaching for Chapters 11 through 22 will continue in the sky; Wednesday continuing with “Devadatta,” “Exhortation to Hold Firm,” concluding with “A Happy Life,” anticipating Thursday’s celebration of the central core of the Lotus Sutra, chapters 15, 16, 17.

Easter comes and goes . . . Passover . . . Ramadan . . . Thanksgiving . . . Christmas . . . New Years . . . Celebrations . . . and each day The Threefold Lotus Sutra is here, a steady spiritual guide toward building confidence, freedom from suffering. That’s what Ancestral Well is all  about, the teachings of the Buddha and you are free to go there any time. Today’s post, Stories from the Lotus Sutra, Chapter 6, Prediction. Not the most exciting chapter in the Lotus, unless one realizes these predictions of becoming buddhas in future worlds suggest such predictions apply to all who devote themselves to attain the Buddha-way and awaken to the reality of all existence, the Buddha-wisdom.

6 – Prediction

the buddha announces the future destinies of four disciples, encouraging them, as he has Shariputra, to continue in the path to enlightenment.

  First Maha-Kashyapa who “in the world to come shall do homage to three hundred myriad, countless of world-honored buddhas, serving, revering, honoring, and extolling them and widely proclaiming the infinite great Law of the buddhas.

  “In his final bodily state he will become a buddha whose name will be called Radiance 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, whose domain is named Radiant Virtue, and whose kalpa is named Great Magnificence. . . His domain will be beautiful . . . its land will be level and straight . . . its ground of lapis lazuli, lines of jewel trees, golden cords to bound the ways, strewn with precious flowers, and purity reigning everywhere. In that domain the bodhisattvas will be infinite and countless, with shravakas numberless. No Mara deeds will be there, and though there are Mara and Mara’s people, they all will protect the Buddha-law.”

  In verse, the Buddha expands on his prediction of enlightenment for Maha-Kashyapa “in the world to come.”

  “. . .  for the sake of the Buddha-wisdom
he will purely practice the brahma-life.
Serving the highest
and most honored of living beings,
putting into practice all
the peerless wisdom,
and in his final bodily state
become a buddha.
His land will be pure,
with lapis lazuli for ground,
abundance of jewel trees
lining the roadside,
golden cords to bound the way,
rejoicing the beholders,
ever-pervading fragrance,
rare flowers strewn everywhere,
every kind of rarity
adding to its splendor.

“. . . Many bodhisattvas of untold number
and gentle mind,
will attain great transcendent powers
and reverently keep the buddha’s
great-vehicle sutras.
His multitude of shravakas
of faultless final form,
sons and daughters of the law-king,
will be beyond count;
even the eyes of the gods
cannot know their number. . .
such will be the history of
the Radiant World-honored One.”

  Maha-Maudgalyayana, Subhuti, Maha-Katyayana, and others all trembling, fold their hands with one mind, and gazing into the World-honored One’s face, not for an instant lowering their eyes, with united voice ask that the Buddha out of compassion for them, grant them “the Buddha-announcement.” If the Buddha predicts their future destinies, “it will be like pouring sweet dew. . .”

  The Buddha then predicts the future destiny of the wisdom-destined Subhuti, who in the Diamond Sutra is called one who is “first among those who abide in peace, free from strife and passion, who does not abide anywhere, and therefore is called one who abides in peace,” In this sutra he is predicted in the world to come, a buddha whose title will be Name Form Tathagata, whose kalpa is named Possessing Jewels, and whose domain is named Jewel Producing. “That buddha will always dwell in the empyrean, preaching the law to living beings and delivering innumerable bodhisattvas and shravakas.”

  Note in all the four predictions, the ten powers of the Buddha are declared: “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.”

  Announcement of predictions continues with Maha-Katyayana who will become a buddha “whose title will be Jambunada Golden Light, as the Luster of the Jambu River. . . His land will be level and straight with crystal for ground, adorned with jewel trees, with golden cords to bound the way, its ground covered with wonderful flowers, and purity reigning everywhere so that the beholders rejoice.”

  Follows the prediction of Maha-Maudgalyayana “whose title will be Tamalapattra Sandalwood Fragrance. . . His kalpa will be named Joyful and his domain Glad Mind. Its land will be level and straight, with crystal for ground, adorned with jewel trees, strewn with pearly flowers, and purity reigning everywhere, so that beholders rejoice. There will be gods, living beings, bodhisattvas, and shravakas, countless in number. . .”

  Predictions for these four disciples are repeated in lengthy verses in glowing terms. 

  Anticipating the next teaching, the Buddha alerts those present:

“You my disciples of perfect powers,
five hundred in number,
all will receive their prediction
to become buddhas
in the world to come.
Of my and your
development in previous worlds
I will now make declaration.
Do you all listen well!"

Followers of the Buddha

in The Threefold Lotus Sutra

Merits, Vows and Awakenings

10 Merits – The Sutra of Innumerable Meanings:

  Tenthly . . .  They will make vast oaths and great vows of numberless, asankhyeya naturally and from the beginning in the stage of ordinary living beings, and raise a deep desire to relieve all living beings. They will realize the great compassion, thoroughly abolish all sufferings, gather many good roots, and bring benefit to all. They will explain the favor of the law, and greatly enliven the withered; give all living beings the medicine of the Law, and set all at ease; gradually elevate their view to live in the stage of the Law-cloud, the tenth highest stage of the bodhisattva way.  They will spread favor extensively, grant mercy to all suffering living beings, and lead them into the Buddha-way.  Thereupon these good sons and daughters will accomplish Perfect Enlighten­­­­­­­ment before long.

A Parable (of the burning house) – The Lotus Sutra, ch. 3

  "Know ye! All these three vehicles are praised by sages; in them you will be free and independent, without wanting to rely on anything else.  Riding in these three vehicles, by means of perfect faculties, powers, perceptions of the seven degrees of intelligence, ways, concentrations, emancipations, and contempla­tions, you will as a matter of course be happy and gain infinite peace and joy."

  The “three vehicles” are the 7^th world of those who hear the teachings and gain knowledge from them – the shravakas, persons of learning / the 8^th world of self-enlightenment for one’s self alone – the pratyekabuddhas / and the 9^th world of the compassionate ones, the bodhisattvas who set aside their own enlightenment for the enlightenment of others. These are the vehicles through which one must travel to reach Perfect Enlightenment, the 10^th world, the world of the buddhas, the enlightened ones.

In life, it is possible to exist simultaneously in all three of these “upper” worlds. One devoted to these “three vehicles” – listening/learning, self-attained enlightenment, and universal benevolence and compassion – has gone beyond the “lower worlds” of anger, covetousness, ignorance, dispute, ordinary-static states of being, temporary states of joy (only to fall back into lower states of existence in unending cycles), and is less likely to repeat this cycle  as one “breaks through to the other side” aligned with the “awakening ones.”

Parable of the Herbs – various practices: seeking with single-mindedness.

Those who seek the World-honored One,
resolving, We will become enlightened ones,
and practice zeal and meditation—

And these Buddha sons and daughters
who single-minded walk the Buddha-way,
ever practicing compassion,
assured that they will become buddhas
certainly and without doubt—

As the bodhisattvas who are firm in wisdom,
penetrate the triple world, and seek the highest vehicle,
these are named shrubs which gain increasing growth.

Again, those who practice meditation
and gain transcendent powers,
who, hearing the doctrine of the Void,
greatly rejoice in their minds
and emitting innumerable rays save all living beings,

“What I have now said to you all is the veriest truth.
All persons who hear the law, all shravakas,
come to attain nirvana.
The Way in which you walk is the bodhisattva-way;
by gradually practicing and learning,
all of you will become buddhas.”

Purña – his realizations and awakening – The Five Hundred Disciples Receive the Prediction of Their Destiny – The Lotus Sutra, ch. 8

  “Wonderful is the World-honored One. Rare are his doings according to the many kinds of earthly dispositions. By tactful wisdom, he preaches the Law to and lifts all beings out of every condition to let them get rid of selfish attachment. No words of ours can declare the Buddha’s merits. Only the Buddha, the World-honored One is able to know the natural inclinations of our inmost hearts.”

  Thereupon the Buddha addressed the bhikshus: “Do you see this Purña, son of Maitrayani? I have always styled him the very first among all the preachers of the Law and constantly praised his varied merits. . . . and in regard to the Law of the Void preached by the enlightened ones, he is clear-minded and penetrating.

Now this Purña
under thousands of countless former buddhas
has diligently maintained his course,
and proclaimed and protected the Buddha-law.
He has sought supreme wisdom and under the buddhas
has shown himself the superior disciple in learning and wisdom.
In preaching he has been fearless, able to cause all beings to rejoice;
he has ever been tireless in aiding Buddha-tasks.

Having attained the four unhindered powers of wisdom,
and known the faculties of others, keen or dull,
he has always preached the pure Law.  .  .  .
He has taught thousands of countless beings,
leading them to rest in the Great-vehicle Law,
and himself purified his buddha-land.  .  .  .
And guarding the treasury of the Law,
he shall afterward become a buddha whose title will be Law Radiance.
His domain, named Excellent Purity,
will be formed of the precious seven,
and his kalpa be called Jewel Radiance.  .  .  .

(Parable of the Jewel in the Robe in this chapter):

For long has the World-honored One
always pitied and taught us
to cultivate the highest aspiration;
but because of our ignorance,
we neither perceived nor knew it;
gaining but a little of nirvana,
contented we sought no more.

Now the Buddha has awakened us,
saying this is not real nirvana;
only on attaining the highest Buddha-wisdom
is there real nirvana.
Now, having heard from the Buddha
the prediction and its glory,
and the command we receive in turn,
body and soul are full of joy.”

The Buddha in his last days of teaching

Chapter 5, the Parable of the Herbs, the Lotus Sutra, is part of Tuesday’s morning meditation, and it struck me that practicing the teachings of the Buddha with the Lotus Sutra is one of participation, actually recreating, reliving moments in time, so many centuries ago. This marks the progression of Mahayana (great vehicle) teachings from earlier practices which were centered largely in monasteries and adhered more to rules and regulations, precepts, rather than more transcendent contemplations.  In the Lotus Sutra, the Buddha proclaims that he appears in the world to bring peace to all creatures, to “preach the Law pure as sweet dew, the one and only Law of emancipation and nirvana, with one transcendent voice constantly taking the Great-vehicle as his subject.” Ultimately, nirvana and eventually Perfect Enlightenment are attained through devotion to the Lotus Sutra.

5 - Parable of the Herbs

AT THAT TIME the World-honored One addressed Maha-Kashyapa and the other great disciples: “Good! Good! Kashyapa; you have well proclaimed the real merits of the Tathagata, truly they are as you have said. The Tathagata in addition has infinite, boundless, innumerable merits, which if you spoke of for infinite countless kalpas you could not fully express. Know, Kashyapa! the Tathagata is the king of the law. Whatever he declares is wholly free from falsity. He expounds all the laws by wise tactfulness. The Law preached by him all leads to the stage of perfect knowledge. The Tathagata sees and knows what is the good of all the laws and also knows what all living beings in their inmost hearts are doing; he penetrates them without hindrance. Moreover in regard to all laws, having the utmost understanding of them, he reveals to all living beings the wisdom of perfect knowledge.”

  The Buddha addresses Maha-Kashyapa and the other great disciples with praise because they have well proclaimed the merits of the Tathagata. In the parable of the herbs, he addresses the other infinite, boundless, innumerable merits of the Tathagata, comparing his compassion for all living beings to “a dense cloud, spreading everywhere, covering the three-thousand-great-thousand fold world, pouring down the rain equally and at the same time. . .”

  “In the great assembly he sounds forth these words: ‘I am the Tathagata, the Worshipful, the All Wise, the Perfectly Enlightened in Conduct, the Well Departed, the Understander of the World, the Peerless Leader, the Controller, the Teacher of Gods and Living Beings, the Buddha, the World-honored One. Those who have not yet been saved I cause to be saved; those who have not yet been set free to be set free; those who have not yet been comforted to be comforted; those who have not yet obtained nirvana to obtain nirvana. I know the present world and the world to come as they really are. I am the All Knowing, the All Seeing, the Knower of the Way, the Opener of the Way, the Preacher of the Way. Come to me, all you gods, living beings, and asuras, to hear the Law. At that moment numberless thousand myriad countless classes of living beings came to the Buddha to hear the Law.”

“Know, Kashyapa!
It is like a great cloud rising above the world,
covering all things everywhere,
A beneficent cloud full of moisture;
flashes of lightning shine and glint,
the voice of thunder vibrates afar,
bringing gladness and ease to all.
The sun’s rays are veiled and the earth is cooled;
the cloud lowers and spreads
as if it might be caught and gathered;
its rain everywhere equally descends on all sides,
streaming and pouring without stint,
enriching all the land. . .”

“I am the Tathagata,
the most honored among living beings;
I appear in the world
just like a great cloud,
to pour enrichment on all
parched living beings,
to free them all from misery
and so attain the joy of peace,
joy in the world, and the joy of nirvana.

“Gods, living beings, and all!
with all your mind hearken to me.
Come all of you here
and behold the peerless honored one.
I am the World-honored One,
who cannot be equaled.
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,
law-keepers and law-breakers,
those of perfect character
and those of imperfect,
orthodox and heterodox,
quick-witted and dull-witted,
with equal mind I rain the rain of the Law
unwearyingly.

  The Buddha’s preaching in this One-vehicle sutra is more about his experience in this and previous lives than on listing precepts, rules and regulations. Here he urges followers to gain the same awareness he has attained, describing “abodes in several places” of all creatures, according to their receptive powers in hearing the Law and causes they’ve made to practice the Law, thus finding themselves in various stages toward reaching enlightenment; comparing these stages and abodes to smaller, larger, or superiors herbs; shrubs, or trees.

    Contemplating these verses alerts us to various causes we ourselves can make, to become “firmly settled in the transcendent, rolling the unretreating wheel.” High-flown as these causes may seem, isn’t is possible they can be made in today’s world?

“Those who know the faultless Law
and are able to attain nirvana,
who cultivate the six transcendent faculties
and obtain the three clear views . . .
ever practicing meditation,
and obtain self-enlightenment—
these are the larger herbs.

“Those who seek the World-honored One,
resolving, We will become enlightened ones,
and practice zeal and meditation—
these are the superior herbs.

“And these Buddha sons and daughters
who single-minded walk the Buddha-way,
ever practicing compassion,
assured that they will become buddhas
certainly and without doubt—
these are named shrubs.

“The firmly settled in the transcendent,
who role the unretreating wheel
and save infinite hundred
thousands, countless of the living beings,
such bodhisattvas as these are named trees.”

“I rain down the rain of the Law,
filling the whole world,
the one essential Law
to be practiced according to ability,
just as those thickets, forests,
herbs, and trees,
according to their size,
luxuriantly develop.

“As the bodhisattvas who are firm in wisdom,
penetrate the triple world,
and seek the highest vehicle,
these are named shrubs
which gain increasing growth.

  The Buddha describes the “abodes in several places” of all creatures who “according to their receptive powers” in hearing the Law and causes they’ve made to practice the Law, find themselves in various stages toward reaching enlightenment; comparing these abodes to smaller, larger, or superiors herbs; shrubs, or trees.

“Again, those who practice meditation
and gain transcendent powers,
who hearing the doctrine of the Void,
greatly rejoice in their minds,
and emitting innumerable rays
save all living beings,
these are named trees
which gain increasing growth.

“Like this, Kashyapa,
is the law preached by the Buddha.
It is just like a great cloud
which with the same kind of rain
enriches all living beings and blossoms,
so that each bears fruit.

“Know, Kashyapa!
By numerous reasonings
and various parables
I reveal the Buddha-way;
This is my tactful method,
all enlightened ones do the same.

“What I now have said to you all,
is the veriest truth.
All persons of learning come to attain nirvana.
The way in which you walk
is the Bodhisattva way.
By gradually practicing and learning,
all of you will become buddhas.”

Stories from The Threefold Lotus Sutra

4 – Faith Discernment

awakening to the reality of our true nature and that the Buddha, the great life-force of the universe, dwells within all living beings, is affirmed in the parable which tells the story of the wandering son returning home to his father, not realizing he has indeed returned to the warmth of a “blazing fireplace,” deserted long ago. This chapter resonates personally, as the son in the story is fifty years old—my age at the time of connecting with the teachings found in The Threefold Lotus Sutra.

AT THAT TIME the wisdom-destined Subhuti, Maha-Katyayana, Maha-Kashyapa, and Maha-Maudgalyayana, hearing from the Buddha the unprecedented Law and the prediction by the World-honored One of Shariputra’s Perfect Enlightenment, were struck with wonder and ecstatic with joy. Thereupon they rose from their seats and arranging their garments, humbly baring their right shoulders, placing their right knees on the ground, with one mind folding their hands, bending their bodies in reverence, and gazing upon his honored face, addressed the Buddha . . .

  “Now we, in the presence of the Buddha, hearing that shravakas are predicted to attain Perfect Enlightenment, are extremely glad in our minds and have obtained that which we have never experienced before. Unexpectedly we now of a sudden hear this rare Law. Profoundly do we congratulate ourselves on having acquired so great and good a gain, an inestimable jewel without the seeking. World-honored One! Now let us have the pleasure of speaking in a parable to make plain this meaning. . .”

  A son leaves home at an early age and wanders in the world many years doing menial tasks, never believing that he is capable of doing anything better. The father grieves the loss of his son and hopes some day he will see him again. The father is wealthy, having many possessions and riches. One day, the son wanders into the city of his father and the father recognizes him as the son he has lost, but doesn’t reveal himself to him. Instead he gets him to work at menial tasks.

  Gradually the father improves the circumstances of his son’s life, “knowing that the son’s ideas have gradually been enlarged and his will well developed, and that he despises his previous state of mind.” Finally, as the father approaches his death, he reveals himself and leaves the son all his wealth. The son, upon hearing this, is joyous over such unexpected news, realizing, “Without any mind for or effort on my part these treasures now come of themselves to me.”

  The significance of this parable is clear. As expressed by the four disciples:

  “From of old we are really sons and daughters of the Buddha, but only have taken pleasure in minor matters; if we had had a mind to take pleasure in the great, the Buddha would have preached the Great-vehicle Law to us. Now in this sutra he preaches only the One-vehicle; and though formerly in the presence of bodhisattvas he spoke disparagingly of shravakas who were pleased with minor matters, yet the Buddha has in reality been instructing them in the Great-vehicle. Therefore we say that though we had no mind to hope or expect it, yet now the great treasure of the King of the Law has of itself come to us, and such things that Buddha-sons should obtain we have all obtained.”

  The parable is repeated in verse, its lesson made clear. Subhuti, Maha-Katyayana, Maha-Kashyapa, and Maha-Maudgalyayana express their joy in hearing the law and pay homage to the Buddha for awakening them to happiness gained through hearing “the most high Way.”

“. . . Though we for the sake
of all Buddha-sons and daughters,
have preached the Bodhisattva-way,
yet we in regard to this Law,
had never any wish or pleasure.
Our leader saw and let us alone,
because he looked into our minds;
so at first he did not stir up our zeal
by telling of the true gain,
just as the rich elder,
knowing his son’s inferior disposition,
by his tactfulness
subdues his mind,

and afterward gives him
all his wealth.

“So is it with the Buddha
in his display of rarities,
knowing those who delight in trifles,
and by his tactfulness
subduing their minds,
he instructs them in the greater wisdom.

“Today we have obtained
that which we have never had before;
what we have not previously looked for
now we have unexpectedly obtained,
just as that poor son
obtained inestimable treasures.

“World-honored One! Now we
have got the Way and got the fruit,
and in the faultless Law
attained to clear vision, the Buddha-wisdom.
We for long
having kept the Buddha’s pure commands,
today for the first time
obtain their fruit and reward.

“In the Law of the Law-king,
having long practiced holy deeds,
now we have attained to the faultless,
peerless great fruit;
now we are
really hearers of the sound,
who cause all beings to hear
the sound of the Buddha-way.
Now we are
really arhats,
who in all the worlds
of gods, living beings, Maras and Brahmans,
universally by them
are worthy of worship.

“The World-honored One, in his great grace
by things which are rare
has compassion for and instructs
and benefits us;
through countless kalpas,
who could repay him?
Service by hands and feet,
homage with the head,
all kinds of offerings
are all unable to repay him.

“If one bore him on one’s head,
or carried him on one’s shoulders
through kalpas numerous as the sands of the Ganges,
or revered him with one’s whole mind,
or with the best of food,
or garments of countless value
and all kinds of bed things,
or every sort of medicament;
or with ox-head sandalwood
and all kinds of jewels
erected stupas and monasteries;
or carpeted the ground with precious garments;
with such things as these
to pay homage
through kalpas numerous as the sands of the Ganges,
yet one would be unable to repay.

“Buddhas rarely appear with their
infinite and boundless,
inconceivably
great transcendent powers;
they are faultless and effortless,
the kings of the Law,
who are able, for interior minds,
patiently to bide their time in this matter,
and for common folk attached to externals
to preach as is befitting.
Buddhas in the Law
attain to supreme power.
Knowing all living beings,
with their various desires and pleasures,
and their powers,
according to their capacities,
by innumerable parables,
they preach the Law to them.

According as all living beings
in past lives have planted good roots,
the buddhas, knowing the mature
and the immature,
and taking account of each,
discriminating and understanding,
in the One-vehicle, as may be befitting,
they preach the three.”

  The great lesson offered in this parable is told in glowing and inspiring words by Nikkyo Niwano in his Guide to The Threefold Lotus Sutra – the true relationship between humanity and the Buddha’s teachings, and the importance of self-motivation. In preaching the Lotus Sutra before entering nirvana, the Buddha set forth the truth that the great life-force of the universe (“Original Buddha”) and humanity are not strangers, nor is their relation that of controller and controlled. Anyone may succeed to all riches offered by the teachings.

  All people must awaken to the worth of their true nature. . . all may of their own accord dispel illusions and realize the great salvation.

Fire Falls, Yosemite

Practice like Your Hair’s on Fire

Gelek Rimpoche

  All sentient beings, including myself, have gone through continuous ups and downs, life after life, experiencing the sufferings of samsara. The reason we keep having all of these problems is because we haven’t managed to fulfill our life’s mission.

  What is our mission? In the most basic sense, we all have a desire for peace and happiness, and we all wish to be free from pain and suffering. But though we may experience happiness here and there, it is not the kind of happiness that has never known suffering. In fact, for most of us it is the kind of happiness that is based on suffering.

  The kind of comfort most of us seek is a kind of stopgap comfort. We haven’t really addressed the root of suffering or developed the true cause of happiness.

  We put a lot of effort into having material comforts, and on top of that we want mental and spiritual comfort. But even when we think we are working for spiritual benefit, if we dig deeply we may find that it is simply attachment—the attachment of bringing ourselves to a state of material or spiritual or emotional comfort.

  The kind of comfort most of us seek is a kind of stopgap comfort. We haven’t really addressed the root of suffering or developed the true cause of happiness. Once we realize that, and reflect and meditate on it, we can begin to see the true nature of suffering and the cessation of suffering. From there, one can make the decision to seek true peace, nirvana, which means freeing ourselves and others once and for all from suffering and its causes.

  Why haven’t we been able to achieve that yet? Why haven’t we fulfilled our mission? Because we don’t yet realize how important this life is. We don’t realize the limitless capacity of our human body and mind, and how difficult it is to find. We don’t have a sense of urgency because we don’t realize how easily this human life can be lost. Instead, we keep ourselves busy chasing after happiness and running away from suffering, life after life.

  Many of us complain, “I have no time.” I like to call that a good, fancy, stylish excuse. Everybody likes to say, “I’m too busy,” because everybody would like to seem important. It is a great excuse that offers several benefits: you can avoid what you don’t want to do; it gives you a showbiz idea of being important; and all the important people do it, so you can include yourself with them.

  Even if we have time, we put the most important thing in our life—our spiritual development—on the back burner. Our laziness is well suited to these upside-down priorities.

  I refer to that as busy laziness. We experience this kind of laziness because we have a problem recognizing our real priorities. Even if we have time, we put the most important thing in our life—our spiritual development—on the back burner. Our laziness is well suited to these upside-down priorities.   The sense of urgency becomes a monetary issue for us, because we live in an age where we have to pay our bills for every little thing we need. If we don’t pay our bills then not only will the bill collectors chase us, but even our electricity and water will eventually be shut off.

  As spiritual practitioners, we need to balance our priorities. This means being able to balance the needs of this particular life with our long-term spiritual goals. Of course we have to manage our bills and make sure we have a place to live and food to eat. And we have to meet our responsibilities to our friends and family. But we also need to make our spiritual work a priority. If we can balance that, we are intelligent and capable. If we cannot, we are just the opposite.

  But to do that, we have to convince ourselves that this life is important. It shouldn’t take too much convincing, since we already have some sense that our life is precious. We recognize this when our life is threatened, but on a day-to-day basis we tend to take our precious human life for granted. For the most part, we keep ourselves busy meeting one urgent requirement after another, and that makes us think we’re managing. But the truth is, we don’t want to think about changing our priorities. We think we’ll squeak by with some spiritual development at the last minute. For those who do have a regular practice, how many leave it until the very last thing at night or rush through it like some chore you have to finish? That’s what most people do. But the Buddha told us that unless we reflect on the rarity of this human life and how easily it can be lost, and also think about how capable we can be if we apply ourselves, we will never be able to utilize the richness of this life.

  By richness, I’m not speaking about wealth but about opportunity. Our most important opportunity is that we are human beings. We may think the samsaric gods and spirits are able to do much more than us. Forget it. They are equally miserable, even more than us sometimes.

  In old Tibet, we had to keep reminding ourselves that human beings can do anything. These days we don’t have to, because science clearly shows us what human beings are capable of. Human beings alone are responsible for tremendous scientific achievements, not the ghosts and samsaric gods. Those achievements are because of the extraordinary capabilities of our human minds. We really have brilliant minds. As human beings, we all have tremendous capacity. But if we don’t utilize it, then it remains weak.

  If you have a car and you leave it sitting outside for two years, it won’t work when you try to start it. You can push it and bang it, but nothing works. Then you have to tow it to a garage and pay a mechanic a fortune to fix it, if you’re lucky. Otherwise you have to send it to the junkyard, and it’s wasted. If we don’t use the capacity of our minds, that’s what we can expect. If we make the effort to develop ourselves, our capacity will be limitless. That is the example that the Buddha and all the other enlightened beings have provided for us.

  If you want to be fully enlightened, if your ultimate spiritual goal is to achieve enlightenment, then this life is capable of delivering that.

  In short, our human life, with the limitless capacity of our minds, is capable of producing any result we wish. If your goal is to get rich, your human life is capable of producing it. If you want to become famous, your life is capable of doing it. Hollywood is full of such people. It’s the same with anything else you choose to do. Whether you are satisfied with the results or not is a different story, but human life is capable of delivering the goods. If you want to be fully enlightened, if your ultimate spiritual goal is to achieve enlightenment, then this life is capable of delivering that as well. From our point of view we may fail, but it won’t be because our human life lacked the capacity for total enlightenment. It’ll be because we didn’t take advantage of it.

  Consider the Buddha, who had a human life just like ours. There was nothing extraordinary in his life, except that he happened to be an Indian prince. From the point of view of the capability of human life, his opportunity was no different than ours is now. Everyone has the same potential. Not only that, but we are fortunate enough in this life to have access to the teachings and the shared experience of the Buddha. It is a message that has survived in a living tradition. And we also have many other non-Buddhist traditions that teach us the value and potential of our human lives and what we can achieve if we put our minds to it. As well, we have a sangha that is with us on this journey, and we have spiritual teachers who can give us the teachings and also offer their own example. In fact, within this life we have everything we need to achieve freedom and perfection.

  Once we realize the importance of life, we begin to let go of our attachment to wasting time. Things we once viewed with great urgency gradually seem less important. We begin to make choices that help our spiritual development rather than hinder it. We rearrange our priorities, and the push and pull of busyness begins to lose its hold on us. We no longer want to waste time. That is the sign that we have begun to understand the value of our lives.

  A few people might take this the wrong way. They can become very rigid about it and say, “Well, that’s it. I’m not going to waste time. I’m not even going to waste a second with useless activities like paying my bills or visiting the doctor.” That can become a neurosis; it is a form of nervousness and fear, rather than a realization of the importance of this life. When you have a realization of life’s importance, you actually become much gentler and calmer and sweeter and develop a better personality, instead of a rigid and twisted one. Realizing the rare and precious opportunity of human life helps make us better human beings.

  When you realize the importance of this life, you become motivated to find the right balance. Right now, most of our priorities are on one side—the material side. That’s what I mean by unbalanced. Sometimes people throw everything on the spiritual side and completely neglect their responsibilities as family members, citizens, students, or whatever their roles might be. That’s not so good either, unless you happen to live in a cave.

  I also want to touch on another aspect of appreciating human life, one that has to do with realizing the difficulty of finding this human life. The Buddha used an example to describe just how rare it is to obtain this human life. He was asked by a king, “How many human beings from the lower suffering realms will be able to come up to the wonderful human life that you talk about?” The Buddha looked around and saw a big mirror. He picked up a handful of peas and threw them at the mirror, and all the peas fell down. Buddha said that the chances of getting a precious human life are even less than the chance of any peas sticking to the mirror.

  The life we have is not just a gift; it didn’t just happen to you. You have earned this life—this opportunity, this capability and potential for the ultimate achievement of enlightenment.

  And then there is a very famous example in which the Buddha said that if this whole continent became a huge ocean, and within that ocean you had a yoke floating on the waves and a blind tortoise that popped up once every five hundred years, the chances of obtaining precious human birth would be equal to the chances of that blind tortoise emerging with his head poking through the yoke.

  Actually, the life we have is not just a gift; it didn’t just happen to you. You have earned this life—this opportunity, this capability and potential for the ultimate achievement of enlightenment. You have earned it because of the great karma you have accumulated. According to the teachings, the basis of that karma is a pure morality.

  Sometimes we ignore the issue of morality, and we just enjoy whatever we are doing. But morality is very important. Even our normal human understanding can tell you how important morality really is. I cannot emphasize this enough. Would you like to be an immoral person? Nobody will say yes, right? Common sense tells us how important morality is. It is morality, with the help of the other six activities—generosity, patience, enthusiasm, concentration, and wisdom—that enabled us to achieve the karma of this wonderful human body and mind. These virtues are the support for the basic morality that has brought us this life.

  We need to recognize the rarity of this life. We need to realize how difficult it is to obtain, and we need to understand that it is unlikely to come again unless we lay the groundwork of perfect morality and the other virtues right now. It is almost too late already.

  But understanding and realizing the preciousness and opportunity of human life won’t come from just hearing about it. We have to meditate on it so that it becomes part of our lives and our way of thinking, influencing our actions and shaping our personality. If we don’t meditate, it remains merely as information. If we meditate and incorporate this knowledge into our lives, then it becomes a quality within us. That is what makes a difference. We need to fulfill our mission while we still have the time and ability. The way to do this is to have a continuous relationship with the enlightened ones and a connection to the teachings that the enlightened ones have shared. By practicing that every day, we should be able to reach enlightenment in a short time. If it takes three minutes, let it be three minutes; if takes three years, let it be three years. But let it not be three lifetimes.