The Stories of the Lotus Sutra, p95-96In part, the message of [the Magic City] story is the same message as that of previous parables – it’s about the importance of skillful means used appropriately. But here the focus is not as much on skillful means in general, as it is in the parable of the burning house and the three vehicles or the parable of the poor son and rich father. Here the focus is on one particular teaching – that of nirvana, one of the most important concepts of classical Buddhism – and seeing even that teaching as yet another example of skillful means.
Literally, “nirvana” means “extinction.” It was often thought to be the state of awakening achieved by Shakyamuni Buddha, a state in which all illusions and all karma that leads to rebirth are extinguished. While it has been interpreted in various ways by various Buddhist philosophers and schools, nirvana is often said to be the goal of Buddhists or of the Buddhist path. In this story, however, we are to see that nirvana, or at least one understanding of nirvana, is not to be taken as a final goal at all. Quite the opposite – to take the magically created castle-city as the goal would be to remain in a permanent state of delusion, thinking one had arrived at one’s destination when one had not. Yet this does not mean that the teaching of nirvana is unimportant, a “mere” skillful means. To the contrary, here we are to understand that if the guide had not been able to conjure up a castle in which the travelers could rest, they would not have been able to continue toward their goal. The magical castle-city was vitally useful. In other words, it was not merely useful in the sense that it happened to be convenient but not really necessary; it was essential in order for the travelers to be able to move ahead.
Category: d12b
-
Germinate and Growing To Bear the Fruit of Buddhahood
As stated in the seventh chapter, “The Parable of a Magic City,” when the Great Universal Wisdom Buddha was a king, Śākyamuni Buddha, his sixteenth prince, sowed the seed of Buddhahood in the people. With the help of the pre-Lotus sūtras, such as the Flower Garland Sūtra, some were able to attain enlightenment afterwards by germinating the seed planted at the time of the Great Universal Wisdom Buddha, cultivating it to maturity to bear fruit. This, however, is not the true intent of the Buddha. Just as a poison might show its effect on some people without their knowledge, only in certain people does the seed of Buddhahood have a chance to germinate and grow to maturity without the help of the Lotus Sūtra. The aim of Śākyamuni Buddha to be born in this world was to gradually lead the two kinds of Hinayāna sages called Two Vehicles (śrāvaka and pratyekabuddha) and ordinary people to the Lotus Sūtra, by the way of the pre-Lotus sūtras, whereby the seed may germinate and grow to bear the fruit of Buddhahood.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 151
-
The Supremely Sacred Truth
Buddhism for Today, p117-118The Buddha then addressed all the bhikshus, saying: “These sixteen bodhisattvas take delight in preaching this Sutra of the Lotus Flower of the Wonderful Law. Numberless living beings whom each of these bodhisattvas converted, reborn generation after generation, all following these bodhisattvas, heard the Law from them, and all believed and discerned it. For this cause they succeeded in meeting four myriad koṭis of buddhas, world-honored ones, and at the present time have not ceased so to do.”
Some people consider that because this chapter is only the seventh sermon of the Buddha in the Lotus Sutra, and Sakyamuni Buddha has not yet finished preaching the sutra, it is odd that he should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had preached the Lotus Sutra in the past. This mistaken idea comes from their thinking that the Sutra of the Lotus Flower of the Wonderful Law is just the title of this specific sutra, like the title of a book.
“The Sutra of the Lotus Flower of the Wonderful Law” actually indicates the following idea: the supremely sacred truth that dwells in the minds of ordinary men living in this corrupt world but untainted by their evils, just as the lotus is untainted by the mud in which it grows, and which leads them to buddhahood. Such a truth is always one; it cannot be divided into two or three. Therefore it is quite natural that Sakyamuni Buddha should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had once preached the Lotus Sutra. The truth has obviously existed from the infinite past, before Sakyamuni Buddha appeared in this world, and the enlightenment realized by a truly enlightened person cannot exist except as the one truth. For this reason, it is no wonder that the Buddha said that some hundred thousand people preached the truth in their previous lives. From such words of the Buddha, we can clearly gather his intention to cause people to understand thoroughly the fact that the truth is one.
-
Four Noble Truths and Three Ways of Preaching
Buddhism for Today, p100-101When the Tathāgata Universal Surpassing Wisdom [Great-Universal-Wisdom-Excellence Tathāgata] received the entreaty of the Brahma heavenly kings of the ten regions and of his sixteen royal sons, he taught them the doctrine of the Four Noble Truths through the three ways of preaching.
The three ways of preaching are “show-rolling,” or ji-ten (to show the Four Noble Truths) ; “exhortation-rolling,” or kan-ten (to exhort to the practice of the Four Noble Truths), and “proof-rolling,” or shō-ten (to witness or prove that the Buddha has accomplished the Four Noble Truths). Because the tathāgata preached the Four Noble Truths in these three ways, the sutra says, “the Tathāgata Universal Surpassing Wisdom at once thrice rolled the Law-wheel of the twelve divisions.” Then he expounded in detail the Law of the Twelve Causes (jūni-innen), one of the fundamental teachings of the Buddha.
-
The 16th Prince
Buddhism for Today, p118-119The Buddha declared, “The sixteenth is I myself, Sakyamuni Buddha, who has accomplished Perfect Enlightenment in the sahā-domain.” He first reveals here his own history and the cause of his eventual enlightenment.
We should take note of the declaration that Sakyamuni is the Buddha who has accomplished Perfect Enlightenment in the sahā-domain. The Buddha alone is the great teacher for the people of this sahā-world. We cannot but call again to mind here how irreplaceable and important the man Sakyamuni is for us as the historical Buddha.
The Tathāgata Sakyamuni, the Eternal Original Buddha, as the first cause of this appearing Buddha, is the Buddha of non-beginning and non-end who appears everywhere in the universe at all times. These two Buddhas are originally the same, but their significance is different. Unless we understand this, we will not be able to grasp Sakyamuni’s words hereafter.
-
The Order of Preaching the Law
Buddhism for Today, p116-117“The buddha preached this sutra incessantly for eight thousand kalpas. When he had finished preaching it, he entered a quiet room and remained in meditation for eighty-four thousand kalpas. Thereupon the sixteen bodhisattva-śramaṇeras, knowing that the buddha was absorbed in meditation, were concerned about what would happen if they did not preach the Law on behalf of the buddha. Each of them ascended a Law throne and according to the capacity of his listeners extensively preached and expounded to them the Sutra of the Lotus Flower of the Wonderful Law. Each of them showed, taught, benefited, and gladdened them, leading them to develop the mind leading to Perfect Enlightenment.”
A brief explanation should be given here of the words “Each of them showed, taught, benefited, and gladdened them.”
These words indicate the order of preaching the Law. First, one must show the general meaning of the teaching to people. Then, when one knows that they have generated the desire to enter the teaching, one must teach its profound meaning. Next, seeing that they appear to understand it, one must lead them to practice it and to obtain the benefit of the teaching. Lastly, one must so act toward them as to gladden them in keeping the teaching.