This year I’m going to be immersed in Chinese Master Hsuan Hua’s fourteen volume commentary on the Lotus Sutra. In addition, I’m currently using the Buddhist Text Translation Society’s translation of the Lotus Sutra in my daily practice. The sutra itself is volume 15 of the commentary. In addition, I’m reading a number of other books published by the Buddhist Text Translation Society.
Why? I want to read everything about the Lotus Sutra. In the past I’ve discussed Dogen’s view of the Lotus Sutra and Thich Nhat Hanh’s interpretation of the Lotus Sutra. Hsuan Hau makes a third Chan master with something to say about the Lotus Sutra. So there’s nothing unusual in all of this.
As for my reading outside the Lotus Sutra – I recently re-read the Vimalakīrti Sūtra – that too comes from the Lotus Sutra, specifically Chapter 2.
“Śāriputra! I also expound various teachings to all living beings only for the purpose of revealing the One Buddha-Vehicle. There is no other vehicle, not a second or a third. Śāriputra! All the present Buddhas of the worlds of the ten quarters also do the same.
As Nichiren explains, all of the streams of the Buddha’s teaching flow into the ocean of the Lotus Sutra:
All the sūtras entering the ocean of the Lotus Sūtra take up the one flavor of Namu Myōhō Renge Kyō because of the wonderful merit of the ocean of the Lotus Sūtra. There is no reason why they have to be referred to by other names such as Nembutsu, Ritsu, Shingon, or Zen.”
Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 165 (2022)
Yes, Nichiren was adamant about rejecting the practices of Nembutsu, Ritsu, Shingon and Zen, but I’d argue that that doesn’t preclude Nichiren followers from studying all of these streams.
Since I’m reading Hsuan Hua’s commentary, I want to acknowledge where he is coming from in his view of the Lotus Sutra.
Buddhism: A Brief Introduction includes a useful interview between Hsuan Hua and Karl Ray, which originally appeared in the Shambala Review under the title “Back to the Source.”
Karl Ray: (KR)
The first question I would like to ask is based on an article in which you suggest that Buddhists forget sectarian lines. Can you suggest practical steps that Buddhist organizations can take to bring this about?
Master: (M)
Before the Buddha came into the world there was no Buddhism. After the Buddha appeared, Buddhism came into being, but there was not as yet any division into sects or schools. Sectarianism is a limited view, a view of small scope, and cannot represent Buddhism in its entirety. The complete substance of Buddhism, the totality, admits no such divisions. When you divide the totality of Buddhism into sects and schools, you merely split it into fragments. In order to understand Buddhism in its totality, one must eliminate views of sects and schools and return to original Buddhism. One must return to the root and go back to the source.
KR: That brings me to a question about the different teachings taught here at Gold Mountain Monastery. I understand that you teach five different schools, including the Ch’an School, the Teaching School, the Vinaya School, the Secret School, and the Pure Land School. Can they all be taught like this together? Do they all belong to the original corpus of Buddhist teachings?
M: The Five Schools were created by Buddhist disciples who had nothing to do and wanted to find something with which to occupy their time. The Five Schools all issued from Buddhism. Since they came forth from Buddhism, they can return to Buddhism as well. Although the Five Schools serve different purposes, their ultimate destination is the same. It is said,
There is only one road back to the source, But there are many expedient ways to reach it.
Although there are five different schools, they are still included within one “Buddhism”. If you want to understand the totality of Buddhism, you need not divide it up into schools or sects. Originally there were no such divisions. Why make trouble when there is none? Why be divisive and cause people to have even more false thoughts than they already have?
People think that the Five Schools are something really special and wonderful. In fact, they have never departed from Buddhism itself. It is just like the government of a country. The government is made up of different departments. There is a Department of Health, a Department of Economics, a State Department, a Department of the Interior, and so forth. People may not realize that all these different departments are under a single government. All they recognize is the department, and they don’t recognize the government as a whole. Their outlook is narrow. Now, we wish to move from the branches back to the roots. In the analogy, the roots are the government and the branches are the various departments. People should not abandon the roots and cling to the branches. If you only see the individual departments and fail to recognize the government, you will never be able to understand the problems faced by the country as a whole. You will have no idea what they are all about.
KR: Then one should feel free to pursue any or all of the teachings?
M: Of course. Religion cannot be allowed to tie one up.
KR: And if one chooses to follow only one certain school, can one reach the goal that all of them aim for?
M: All roads lead to Rome. All roads come to San Francisco. All roads will take you to New York. You may ask, ‘Can I get to New York by this road?’ but you would do better to ask yourself, ‘Will I walk that road or not?’
Buddhism: A Brief Introduction, p83-84
Another interesting glimpse into the thinking of Hsuan Hua comes from the Forward to the Dharma Realm Buddhist Association‘s translation of the Vimalakīrti Sūtra.
The Venerable Hsuan Hua’s Vision
Buddhism in the modern Western world isn’t even at the kindergarten level. But what Master Hua could see at the grand scale was that three things were necessary for Buddhism to come into the West. Not just Buddhism in the West, either. To ensure the future of humanity, there were three essential things: translation, education, and maintaining the monastic tradition. Basically, Master Hua could see that humanity would have to start all over again, from a seed; it might preserve some of what we have now, but it would more or less have to start over.
The first essential element in starting over is to maintain the monastic tradition as a choice. It has to be available as a choice. People only really have two modes of living: at-home and left-home. If you live at home, you have to engage with the conditional at some level; you have to participate in some kind of strategic construct-working for a living or whatever-that will take up some amount of time. As a monastic, that’s taken care of. In exchange, you take on the responsibility of maintaining the Dharma in one way or another. As a layperson, you can stay away from spouses and pets as much as you like, but you still have to pay for your apartment and so on; you have to get involved with the conditional, and you can throw in a little meditation here and there. As a monastic, you avoid that, but you have to be a Bodhisattva. That’s the trade-off. Master Hua was very clear: when it comes down to it, it’s one or the other. Maintaining the monastic tradition is vital, as a practical issue, not a just a metaphysical one. On the one hand, people need to have this choice available to them; on the other, someone needs to maintain the Dharma.
The other two elements–education and translation–are intertwined. Whatever framework of reality is operating within a culture at a given time, it comes primarily through the educational construct. So having a thriving system, from elementary up through post-graduate studies, is indispensable to a healthy future. Translation acts a kind of liaison in that process; it can influence the educational construct and help to create an alternative to the one we have now. We’ve barely even scratched the surface of translating the Dharma into English. As more texts become available, people will be faced with a lot of different things. The Buddha was very flexible. He taught to all kinds of conditions. As more of the Dharma is brought into English, plenty of opportunities will open up for people to look at things in a new way.
Master Hua wanted to see hundreds of people working together on translation. He wanted to bring people together from all over the world. Like a Borobudur of translation. The problem is our imagination. We think so small. We don’t really consider just how big a project this could be, and how many people could work on it together. Master Hua wanted to bring everyone together. If our translation work could be like this, it could really be what he envisioned as an essential part of ensuring a better future for all of us.
Doug Powers
Vice President for Finance and Administration,
Professor, Dharma Realm Buddhist UniversitySeptember 27, 2020
