1.29.2011
Posted by
Mike |
The Buddha rising from contemplation addresses Sariputra saying how the law is so subtle, so very profound and so difficult to comprehend.
The so called 'Ten Suchnesses' is a fundamental Buddhist teaching.
from "Legacy of Perfect Enlightenment, Book One, SECRETS OF THE LOTUS SUTRA" by Harvey Kraft
The Buddha repeatedly in different ways cautions Sariputra that there is no way a non-buddha can fully understand this law and that the law can only be taught to a bodhisattva. Sariputra, being a sravaka, along with all the pratyekabuddhas, and all the bhikshus, bhikshunis, upasakas and upasikas just don't have the mental chops needed.
As expected, Sariputra for himself and the sake of the assembly implores the buddha to teach this law, but the buddha refuses. Sariputra requests twice more and after the third request the buddha agrees.
At this point 5,000 of the assembly walk out to which he buddha says: "Now this assembly has no twigs and leaves but only those who are true and real."
On the surface this seem like an insult, but as I learned in class, this is yet another example of the buddha stactful way of teaching. These disciples were conceited and felt they had attained all that there was to be attained, and so their minds were set against hearing the buddha. The buddha realized that in some future cycle, they too would be ready to accept the teaching so there was no point in stopping them. Still 'twigs and leaves' coming from the buddha is harsh!
At this point the buddha recalls the events of his awakening, where he encounters all the other buddhas who implore him to roll the dharma wheel (teach). For twenty-one days beneath the bodhi tree he considers this knowing that the mind of sentient beings cannot understand what has been revealed to him and so the task is seemingly impossible. The buddha considers the lotus and how some of the flowers are still underwater and some are just breaking the surface and some rise above into the light, and for the sake of those that may have the capacity to understand, he agrees to teach.
Now comes the problem of how to teach. As we saw in Chapter 2 - Preaching, man comes in a variety of natures, and his mind is continuously migrating among the six realms of existence (various mental states). The buddha decides with the approval of all the other buddhas that although there is only one truth and that only through the One Great Vehicle can we become a buddha, the law will be taught in three vehicles. Men may learn accordingly to their capacity. The stupid and ignorant, those tied to their cravings may still learn and occasionally walk the path. Those people of faith who practice, but do so solely for their only enlightenment will find relief from their sufferings. But only the bodhisattva, who practices for the sake of others may become a buddha. The teachings will need to be prepared skillfully, with a gentle voice, tactfully and in many different forms (by reasoning, parables, biography, etc) to penetrate the minds of all beings.
The Buddha says to Sariputra the buddhas appear in the world only on account of the one very great cause - because the buddhas desire to cause all living beings to open their eyes to the Buddha-knowledge.
We discussed this concept further in class. Because each of us has a buddha nature, each has a very great cause, which is to become buddha. Just as it is rare for the buddha to come into the world to enlighten mankind, so to is it so special that you and I are in the world. Since it is our mission to express our buddha nature, the more we respect ourselves, the more we respect the buddha nature. This is our great cause.
There is a passage in this chapter which I will make my mantra.
Our reverend offered some helpful thoughts about encouraging the buddha nature in others. Not by a forcible argument, but by putting attention to any small good deed, do you show others the good inside them.
Only a buddha together with a buddha can fathom the Reality of All Existence, that is to say all existence has such a form, such a nature, such a embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, such a recompense, and such a complete fundamental whole.
The so called 'Ten Suchnesses' is a fundamental Buddhist teaching.
These ten characteristics define 'any' subject’s sphere-of-existence in terms of its: (1) Scope (including appearance), (2) Nature, and (3) Essence. Its (4) Power and (5) Function defined the subject’s potency and purpose in conducting Life’s activities. The next four characteristics defined the causes and effects that connected a subject’s past, present and future: (6) Latent Causes, (7) External Causes, (8) Potential Effects and (9) Manifest Effects. The last characteristic, (10) Order, kept all of Life’s variables working with one another in a consistent manner — assuring the continuity of existence.
from "Legacy of Perfect Enlightenment, Book One, SECRETS OF THE LOTUS SUTRA" by Harvey Kraft
The Buddha repeatedly in different ways cautions Sariputra that there is no way a non-buddha can fully understand this law and that the law can only be taught to a bodhisattva. Sariputra, being a sravaka, along with all the pratyekabuddhas, and all the bhikshus, bhikshunis, upasakas and upasikas just don't have the mental chops needed.
As expected, Sariputra for himself and the sake of the assembly implores the buddha to teach this law, but the buddha refuses. Sariputra requests twice more and after the third request the buddha agrees.
At this point 5,000 of the assembly walk out to which he buddha says: "Now this assembly has no twigs and leaves but only those who are true and real."
On the surface this seem like an insult, but as I learned in class, this is yet another example of the buddha stactful way of teaching. These disciples were conceited and felt they had attained all that there was to be attained, and so their minds were set against hearing the buddha. The buddha realized that in some future cycle, they too would be ready to accept the teaching so there was no point in stopping them. Still 'twigs and leaves' coming from the buddha is harsh!
At this point the buddha recalls the events of his awakening, where he encounters all the other buddhas who implore him to roll the dharma wheel (teach). For twenty-one days beneath the bodhi tree he considers this knowing that the mind of sentient beings cannot understand what has been revealed to him and so the task is seemingly impossible. The buddha considers the lotus and how some of the flowers are still underwater and some are just breaking the surface and some rise above into the light, and for the sake of those that may have the capacity to understand, he agrees to teach.
Now comes the problem of how to teach. As we saw in Chapter 2 - Preaching, man comes in a variety of natures, and his mind is continuously migrating among the six realms of existence (various mental states). The buddha decides with the approval of all the other buddhas that although there is only one truth and that only through the One Great Vehicle can we become a buddha, the law will be taught in three vehicles. Men may learn accordingly to their capacity. The stupid and ignorant, those tied to their cravings may still learn and occasionally walk the path. Those people of faith who practice, but do so solely for their only enlightenment will find relief from their sufferings. But only the bodhisattva, who practices for the sake of others may become a buddha. The teachings will need to be prepared skillfully, with a gentle voice, tactfully and in many different forms (by reasoning, parables, biography, etc) to penetrate the minds of all beings.
The Buddha says to Sariputra the buddhas appear in the world only on account of the one very great cause - because the buddhas desire to cause all living beings to open their eyes to the Buddha-knowledge.
Of yore I made a vow
Wishing to cause all creatures
To rank equally without difference to me.
We discussed this concept further in class. Because each of us has a buddha nature, each has a very great cause, which is to become buddha. Just as it is rare for the buddha to come into the world to enlighten mankind, so to is it so special that you and I are in the world. Since it is our mission to express our buddha nature, the more we respect ourselves, the more we respect the buddha nature. This is our great cause.
There is a passage in this chapter which I will make my mantra.
By the Buddhist-way which I walk,
I desire universally to cause all creatures
To attain the same Way along with me.
...
Know that nothing has an independent existence
And that buddha-seeds spring from a cause.
Our reverend offered some helpful thoughts about encouraging the buddha nature in others. Not by a forcible argument, but by putting attention to any small good deed, do you show others the good inside them.
1.18.2011
We pick-up the story on Divine Vulture Peak where the Buddha has just concluded teaching the assembly the Law of Innumerable Meanings. After a couple of pages describing the more notable luminaries in attendance, the Buddha enters contemplation - a meditative state where his mind and body remain motionless. With the assembly settled in quiet reverence, the sky opens raining down flowers while the universal-buddha-world shook in six ways.
Wow, what an opening! Maitreya Bodhisattva is the first to speak, not to the Buddha so as not to disturb him, but to Manjursi, who has been in the company of other buddhas. Whats happening Manjursi - to which, as we have come to expect Manjursi repeats in flowing verse the situation and the question and concludes by saying, the Buddha has something important to say - he is preparing to preach the great law.
Manjursi continues by telling a story set in the "time of yore". There once was a buddha named Sun Moon Light Tathagata who taught the law:
Now Sun Moon Light Tathagata was not alone, the story says there were twenty thousand buddhas all with the same name. I'm guessing the reference here is to 20,000 rebirths of the same buddha. The last of the Sun Moon Light Tathagatas, also a great teacher experienced a similar moment - addressing a large assembly of followers and emitting a beacon of light from his forehead and at that time there was one in the assembly, a bodhisattva named Mystic Light. When the Sun Moon Light Tathagatas ended his contemplation, he announces that the Bodhisattva Virtue Treasury, also present, will be the next buddha, then he through Mystic Light, preaches The Sutra of the Lotus Flower of the Wonderful Law, after which he enters nirvana. Mystic Light having retained the The Sutra of the Lotus Flower of the Wonderful Law, in-turn taught it to all, including the sons of this Sun Moon Light Tathagata who all became buddhas - the last of which was Burning Light. Among the eight hundred disciples of Burning Light was Fame Seeker, so named because although he had read and recited many sutra, he had retained none.
At this point Manjursi says to Maitreya, that Maitreya was in a former birth Fame Seeker and that he was Mystic Light. What! Before I read this I never considered that Buddhists might have had there own particular sense of humor. This stuck me as a kick in the pants, maybe even insulting, but I'm probably just projecting my own pride on poor Maitreya.
In class, we learned that three of the characters hold a special significance.
Maitreya represent compassion
Manjursi represent wisdom
Virtue Treasury represent practice.
These three are different levels of advancement as bodhisattvas. Out of compassion comes wisdom and from wisdom comes practice. There is a nature progression when learning Buddhism. First the sravaka - one who hears the voice of Buddha and thereby reaches enlightenment. This is the the lowest of the four noble states. The next holy state is pratyekabuddhahood - one who attains enlightenment by completely apprehending the Law of Twelve Causes. The pratyekabuddhahood attain enlightenment through their own independent practice without a teacher. The next noble state is the bodhisattva - a being in the final stage prior to attaining buddhahood. One who seeks enlightenment not for himself but for all sentient beings. The last noble state is the buddha - one who is enlightened.
Just like the lotus flower, born in mud, ascending towards the light and emerging beautifully unspoiled by its origin, so the Lotus Flower Sutra promotes our evolution as Buddhists.
The chapter concludes with the verse.
Then the Buddha sent forth from the circle of white hair between his eyebrows a ray of light, which illuminated eighteen thousand worlds in the eastern quarter, so that there was nowhere it did not reach, downward to the Avici hell and upwards to the Akanishtha heaven. In this world were seen in those lands all their living creatures in the six states of existence; likewise were seen the buddhas existing at present in those lands; and there could be heard the sutra-laws those buddhas were preaching; there could also be seen there bhikshus, bhikshunis, upasakas and upasikas who had practiced and attained the Way; further were seen the bodhisattva-mahasattvas, who walked the bodhisattva-way from various causes, with various discernments in faith, and with various appearances; likewise were seen the buddhas who had entered final nirvana; and there were seen the stupas made of the precious seven for relics of the buddhas, which were erected after the buddhas entered final nirvana.
Wow, what an opening! Maitreya Bodhisattva is the first to speak, not to the Buddha so as not to disturb him, but to Manjursi, who has been in the company of other buddhas. Whats happening Manjursi - to which, as we have come to expect Manjursi repeats in flowing verse the situation and the question and concludes by saying, the Buddha has something important to say - he is preparing to preach the great law.
Manjursi continues by telling a story set in the "time of yore". There once was a buddha named Sun Moon Light Tathagata who taught the law:
For those who sought to be sravakas 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 Twelve Causes; for the bodhisattvas he preached response to the Six Parimitas to cause them to attain Perfect Enlightenment and to accomplish perfect knowledge.
Now Sun Moon Light Tathagata was not alone, the story says there were twenty thousand buddhas all with the same name. I'm guessing the reference here is to 20,000 rebirths of the same buddha. The last of the Sun Moon Light Tathagatas, also a great teacher experienced a similar moment - addressing a large assembly of followers and emitting a beacon of light from his forehead and at that time there was one in the assembly, a bodhisattva named Mystic Light. When the Sun Moon Light Tathagatas ended his contemplation, he announces that the Bodhisattva Virtue Treasury, also present, will be the next buddha, then he through Mystic Light, preaches The Sutra of the Lotus Flower of the Wonderful Law, after which he enters nirvana. Mystic Light having retained the The Sutra of the Lotus Flower of the Wonderful Law, in-turn taught it to all, including the sons of this Sun Moon Light Tathagata who all became buddhas - the last of which was Burning Light. Among the eight hundred disciples of Burning Light was Fame Seeker, so named because although he had read and recited many sutra, he had retained none.
At this point Manjursi says to Maitreya, that Maitreya was in a former birth Fame Seeker and that he was Mystic Light. What! Before I read this I never considered that Buddhists might have had there own particular sense of humor. This stuck me as a kick in the pants, maybe even insulting, but I'm probably just projecting my own pride on poor Maitreya.
In class, we learned that three of the characters hold a special significance.
Maitreya represent compassion
Manjursi represent wisdom
Virtue Treasury represent practice.
These three are different levels of advancement as bodhisattvas. Out of compassion comes wisdom and from wisdom comes practice. There is a nature progression when learning Buddhism. First the sravaka - one who hears the voice of Buddha and thereby reaches enlightenment. This is the the lowest of the four noble states. The next holy state is pratyekabuddhahood - one who attains enlightenment by completely apprehending the Law of Twelve Causes. The pratyekabuddhahood attain enlightenment through their own independent practice without a teacher. The next noble state is the bodhisattva - a being in the final stage prior to attaining buddhahood. One who seeks enlightenment not for himself but for all sentient beings. The last noble state is the buddha - one who is enlightened.
Just like the lotus flower, born in mud, ascending towards the light and emerging beautifully unspoiled by its origin, so the Lotus Flower Sutra promotes our evolution as Buddhists.
The chapter concludes with the verse.
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 remain
1.09.2011
The Ten Merit is the concluding chapter of The Sutra of Innumerable Meanings. It speaks of the merits we will gain by understanding the teaching of this sutra. It begins with a curiously worded set of questions asked of the Buddha by the Bodhisattva-Mahasattva GreatAdornment:
In the study group we learned that the place the Sutra comes from is the compassion the Buddhas feel for all people. The target of the Sutra is the aspiration of all who seek buddha-hood, and the place it stays is to be found wherever people practice it.
The first merit as spoken by Buddha is:
Or rephrased in this simple list:
1. unawakened
2. capable of mercy
3. capable of compassion
4. capable of joy
attachment
1. donation of time, money or knowledge
2. keeping the precepts
3. perseverance to say on the path
4. assiduity, or to pursue the path without distraction
5. to meditate always on the ultimate reality of things
6. to show wisdom in all actions and compassion for all beings
The first set of items marked one to four are considered the qualities of the Buddha nature found in everyone. These give us the ability to aspire to budda-hood. The second set of items marked one to six are the Six Perfections (Parametis) which along with the Eightfold Path form the practice of Buddhism. The Eightfold Path can be practiced individually but the Six Perfections require engagement with the sanga (community).
The remaining merit powers are as follows:
(II) you will understand fully the Sutra of Innumerable Meanings
(III) all delusion will fade, you will have no fear of rebirth, you will be compassionate and obtain the courage to obey all the laws
(IV) you will become the attendant of the Buddha and be taught the law directly by the Buddha and be protected by all the Buddhas
(V,VI) you will understand the teaching and be able to teach without fault to others
(VII-X) as you teach this sutra to others, you will come to see the mind of Buddha.
From what place does this Sutra come? For what place does it leave? At what place does it stay?
In the study group we learned that the place the Sutra comes from is the compassion the Buddhas feel for all people. The target of the Sutra is the aspiration of all who seek buddha-hood, and the place it stays is to be found wherever people practice it.
The first merit as spoken by Buddha is:
Good sons!
First, this sutra makes the unawakened bodhisattva aspire to buddha-hood,
makes a merciless one raise the mind of mercy,
makes a homicidal one raise the mind of great compassion,
make a jealous one raise the mind of joy,
makes an attached one raise the mind of detachment,
makes a miserly one raise the mind of donation,
makes a arrogant one raise the mind of keeping the commandments,
makes an irascible one raise the mind of perseverance,
makes an indolent one raise the mind of assiduity,
makes a distracted one raise the mind of meditation,
makes an ignorant one rise the mind of wisdom,
makes one who lacks concern for saving others raise the mind of saving others,
makes one who commits the ten evils raise the mind of keeping the ten virtues ,
makes one who aspires for existence aspire to the mind of nonexistence,
makes one who has inclinations towards apostasy build the mind of non-retrogression,
makes one who commits defiled acts raise the mind of undefilement,
and
makes one who suffers from delusions raise the mind of detachment
Or rephrased in this simple list:
1. unawakened
2. capable of mercy
3. capable of compassion
4. capable of joy
attachment
1. donation of time, money or knowledge
2. keeping the precepts
3. perseverance to say on the path
4. assiduity, or to pursue the path without distraction
5. to meditate always on the ultimate reality of things
6. to show wisdom in all actions and compassion for all beings
The first set of items marked one to four are considered the qualities of the Buddha nature found in everyone. These give us the ability to aspire to budda-hood. The second set of items marked one to six are the Six Perfections (Parametis) which along with the Eightfold Path form the practice of Buddhism. The Eightfold Path can be practiced individually but the Six Perfections require engagement with the sanga (community).
The remaining merit powers are as follows:
(II) you will understand fully the Sutra of Innumerable Meanings
(III) all delusion will fade, you will have no fear of rebirth, you will be compassionate and obtain the courage to obey all the laws
(IV) you will become the attendant of the Buddha and be taught the law directly by the Buddha and be protected by all the Buddhas
(V,VI) you will understand the teaching and be able to teach without fault to others
(VII-X) as you teach this sutra to others, you will come to see the mind of Buddha.
I found this chapter difficult to read and understand. The focus is on how the Buddha taught the law for the forty years after he became enlightened. It starts by the Buddha admitting that the laws as they appeared to him under the Bodhi tree "had such various appearances as to be inexpressible". One can imagine the challenge that lay before the Buddha to find a way to express the law. The Buddha also realized that man continually transmigrates among the six realms of existence which are the following various mental states:
Hell - as defined by a mind consumed by anger.
Hungry Spirits - as defined by a mind dominated by greed associated with the uncontrolled and unsatisfied desire for things.
Animal - as defined by a mind that acts on instinct alone without wisdom, precaution or reservation and unconcerned by the consequences of its actions.
Demons - as defined by a mind that is self-centered in everything.
Human Beings - as defined by a mind that is aware of and operates above the four lower mental states.
Heaven - as defined by a mind filled with the temporary joy to be found though the senses in experiencing the things in the world. This joy is opposed to the unchanging joy gained through the Buddha's enlightenment.
As you can imagine there would be a endless variety of mindsets that the law would need to penetrate. The Buddha says,
Its interesting that the Buddha says "for forty years the truth has not been revealed", indicating that his teaching up to that time were to prepare the minds of men for the truth. We all have to reach a spiritual maturity before we can receive the truth.
I may never fully appreciate the meaning of the one Law but I am encouraged that all things are equal in having a buddha-nature. To me, for now, this means I should stop thinking of myself as distinct and separate from everything in the world and refocus on how I am alike and dependent on everything in the world.
As is the practice of our church study group we hold a Hoza session after Sunday service. The purpose of the Hoza is to share issues we are going though and provide support by reflecting on how to apply Buddha's teaching to the problems of the day. I'm always surprised by the great variety of problems facing people. Many are based on difficult or non-existent family relationships, and although the circumstances differ, the suffering is real. No matter how terrible the issue, our Reverend always shows great compassion and reminds us that the way to advance is through our suffering. He is the first to say we are beautiful persons with a strong Buddha nature and that everything in all our lives happens for a reason and it is our purpose to find out why.
I have a long way to go to understand the teachings and put them into daily practice but seeing how this holy man lives gives me hope.
Hell - as defined by a mind consumed by anger.
Hungry Spirits - as defined by a mind dominated by greed associated with the uncontrolled and unsatisfied desire for things.
Animal - as defined by a mind that acts on instinct alone without wisdom, precaution or reservation and unconcerned by the consequences of its actions.
Demons - as defined by a mind that is self-centered in everything.
Human Beings - as defined by a mind that is aware of and operates above the four lower mental states.
Heaven - as defined by a mind filled with the temporary joy to be found though the senses in experiencing the things in the world. This joy is opposed to the unchanging joy gained through the Buddha's enlightenment.
As you can imagine there would be a endless variety of mindsets that the law would need to penetrate. The Buddha says,
As they (man) have innumerable natures and desires, your preaching to them should be immeasurable, and as your preaching is immeasurable its meaning should be innumerable. This is because the teaching with innumerable meanings originates from one Law. What is this one Law? It is the truth. What is the truth? It is non-form, which transcends the discrimination of all things. Things are equal in having the buddha-nature. This fact is the truth and the real aspect of all things.
Its interesting that the Buddha says "for forty years the truth has not been revealed", indicating that his teaching up to that time were to prepare the minds of men for the truth. We all have to reach a spiritual maturity before we can receive the truth.
I may never fully appreciate the meaning of the one Law but I am encouraged that all things are equal in having a buddha-nature. To me, for now, this means I should stop thinking of myself as distinct and separate from everything in the world and refocus on how I am alike and dependent on everything in the world.
As is the practice of our church study group we hold a Hoza session after Sunday service. The purpose of the Hoza is to share issues we are going though and provide support by reflecting on how to apply Buddha's teaching to the problems of the day. I'm always surprised by the great variety of problems facing people. Many are based on difficult or non-existent family relationships, and although the circumstances differ, the suffering is real. No matter how terrible the issue, our Reverend always shows great compassion and reminds us that the way to advance is through our suffering. He is the first to say we are beautiful persons with a strong Buddha nature and that everything in all our lives happens for a reason and it is our purpose to find out why.
I have a long way to go to understand the teachings and put them into daily practice but seeing how this holy man lives gives me hope.
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