Concluding Verses of Chapter 2 - Tactfulness

The Sutra of the Lotus Flower of the Wonderful Law

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

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

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

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

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

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

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

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

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

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

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

A Galaxy whose light

took 10 billion years to reach us

Symmetry

Returning to “The Blazing Fireplace”

Life

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

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

Tathata

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

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

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

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

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

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

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

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

.   .   .   .   .   .   .   .

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

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

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

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

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

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

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

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

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

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

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

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

The ray between his brows illuminates the eastern quarter

of the eighteen thousand lands, coloring them all with gold

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

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

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

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

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

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

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

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – last part - 9)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 8)

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

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

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

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

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

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

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 7)

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

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

The Chinese teacher Master Guishan writes,

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

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

We have to practice just like Never Despise Bodhisattva,

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

 but always continued to hold up to others

 a mirror of their true Buddha nature.

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

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

Next – Story of two brothers.

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

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

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

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

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

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

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

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

Nhat Hahn

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 5)

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

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

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

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

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

Next – practice of this great Bodhisattva Never Despise.

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 4)

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

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

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

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

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

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

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

Pink Lotus, opening

“Buddhahood in Three Dimensions” by Thich Nhat Hahn

(continued – 3)

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

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

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

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

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

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

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.