The first fascicle of the Lotus Sūtra, “Expedients” chapter, discusses the ultimate reality of all phenomena, stating that each phenomenon is equipped with the nine factors — form, nature, substance, function, action, cause, condition, effect, and reward, all of which from the beginning (form) to the end (reward) are in perfect harmony — and that this ultimate reality of all phenomena is understood only by Buddhas. These words of the Buddha confirm the inseparability of the Buddhist teachings from the reality of the world. In this phrase “all of which from the beginning to the end are in perfect harmony,” the beginning indicates the root of evil and virtue, while the end indicates the conclusion of such evil and virtue. He who is thoroughly awakened with the principle of causality from the root of the evil and virtue to their branches and leaves is the Buddha.
Citing other documentary records on this subject, Grand Master T’ien-t’ai states, “A mind is equipped with ten dharma-realms.” Grand Master Chang-an declares, “The Buddha regarded this as the ultimate reason for appearing in this world. How can it easily be understood?” Miao-lê states, “This is the ultimate and supreme theory.” The Lotus Sūtra, in the “Merits of the Teacher of the Dharma” chapter preaches, “What is said by the Buddha does not contradict ultimate reality.” Grand Master T’ien-t’ai, interprets it in this way: “None of the family businesses and occupations in the world contradict the ultimate reality”
A sage does not practice Buddhism without regards to the actual affairs in the world, and a Buddhist who is thoroughly aware of the principle of governing the world is called a sage.
Chie Bōkoku Gosho, Evil Wisdom Destroying the Country, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 86
The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.
The Buddha speaks these words in Chapter Two of the Lotus Sutra. Here he emphasizes the importance of practice for reaching enlightenment. We may think that just hearing what the Buddha teaches is enough to reach his insight of seeing things for what they are. We also need to be actively engaged with the world, doing our best, making mistakes, and confident that we can continue to learn how to make things better. This is no different from the mistaken belief that one can learn how to cook by merely reading recipes. Only by going in the kitchen and making something can one gain the insight of whoever came up with the recipe.
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Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas.
The Buddha makes this declaration to his disciple Śāriputra in Chapter Two of the Lotus Sutra. When the Buddha says he only teaches Bodhisattvas, he does not mean that he excludes anyone from his teaching. It is only when we realize and develop our capacities as Bodhisattvas, beings who exist to benefit all beings, rather than being preoccupied with our own suffering, can we hear, practice and appreciate the Buddha Dharma.
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Śāriputra! The Tathāgatas divide [the Dharma] into various teachings, and expound those teachings to all living beings so skillfully and with such gentle voices that living beings are delighted.
The Buddha gives this explanation to his disciple Śāriputra in Chapter Two of the Lotus Sūtra. The work towards enlightenment is a shared enterprise. The Buddha cannot make us enlightened, and we cannot become enlightened by ourselves. The Buddha does not bribe, coerce, threaten or manipulate us into reaching the wisdom he knows we can find. Instead he sees deeply into our minds and uses the delusions we already have to lead us away from the suffering we create for ourselves. In our work as Bodhisattvas, we do well to keep the Buddha’s example in mind.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
No, no, I will not say any more.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.
The Buddha sings these verses in Chapter Two of the Lotus Sūtra. This was his response the first time Śāriputra asked to receive the Buddha’s highest teaching. The Buddha knew we must be prepared for his wisdom. We must discern clearly the difference between what we know and what we do not know. Because all things are impermanent, the truths we cling to may no longer apply. The ignorance and confusion at the root of our suffering will disappear as we set aside what is no longer true and gain wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Q: Are the Ten Suchlikes merely Dharma teachings concerning causality, or do they also include other Dharma teachings?
A: Whether of cause or result, whether of the world or its inhabitants, all [teachings] are contained in these [Ten Suchlikes] and are beyond conceptual understanding. An expansion of this [teaching] fills the entire universe. If one does not know it, on what basis can one transcend [this triple world]?
Q: Why is this so?
A: The Ten Suchlikes are identical to “all dharmas.” All dharmas are identical to the three virtuous qualities [of Buddhahood]. The three virtuous qualities are identical to reality. Reality is identical to a single mind. If this meaning is understood, the vast sermons during [the last] eight years [of Śākyamuni’s life] do not go beyond one single thought. [The Bodhisattvas who welled up out of the earth, as explained in the fifteenth chapter of the Lotus Sutra, praised Śākyamuni] for fifty short aeons, but it seemed to pass in a moment. For example, the sermons of the Buddha in his one life [of eighty years] are innately present in the mind, and the activity of Buddhas in the ten directions [in saving sentient beings] is clearly observable. The basic nature of the universe can be easily perceived, and the expositions taught in accordance [with the capabilities of sentient beings] all point to the reality of the innate potential [for Buddhahood]. This is explained in detail in the commentary [the Fa-hua hsüan-I (Profound Meaning of the Lotus Sutra)].
Tendai Lotus School Teachings, p 73-74Q: Are these Ten Suchlikes the subject that illuminates or the object that is illuminated?
A: They are the subtle objective realm that is to be illuminated.
Q: How can we come to know them?
A: The Lotus Sutra first praises the wisdom through which there is illumination, that is, the two tentative and real wisdoms of all Buddhas. Next, the objective realm that is to be illuminated is clarified as the Ten Suchlikes.
Q: What does this text say?
A: In the chapter on “Expedient Means” it says, “The wisdom of all Buddhas is exceedingly profound and immeasurable. This gate of wisdom is difficult to understand and difficult to enter” to “Only a Buddha and a Buddha can exhaust their reality, that all dharmas have suchlike appearance” and so forth.
Q: Why do you establish such a troublesome scheme?
A: The [Fa-hua] hsüan-i and [Mo-ho] chih-kuan have this as their central theme, and the doctrines of this Tendai school are richly summarized therein.
Q: What is forfeited if one does not understand this topic?
A: If one is deluded concerning this meaning, one naturally misses the thrust of the course of all the teachings, and the streams that branch out from the single teaching [of the Buddha] dry up.
Tendai Lotus School Teachings, p 73Q: Who knows these Ten Suchlikes?
A: “Only a Buddha and a Buddha can exhaust their reality,” but an ordinary man of the Perfect Teaching can attain a partial knowledge. This is the fundamental principle of the Lotus Sutra, the core of all teachings, the key to interpreting the meaning, the refuge of all sentient beings, the basis of the aspiration for enlightenment, the functional essence of conventional devices, the foundation of delusion and awakening, the reality basis for the resultant virtuous qualities [of Buddhahood], the ultimate purpose of the Buddha’s life, and the consummation of the Five Periods.
Q: Why are these ten meanings clarified?
A: If these ten meanings are understood, this explains all the differences [in the Buddha’s teachings] and, unexpectedly, there is no contradiction.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.
The Buddha sings these verses to Śāriputra in Chapter Two of the Lotus Sūtra. We sometimes think of arrogance as acting as if we know something that we really do not. These verses contrast arrogance with respect and faith. Faith does not mean blind belief. It is still important to ask questions when we don’t understand. Respect does not mean blind obedience, but it does mean that we have confidence in what the Buddha teaches, no matter how difficult it may seem. Arrogance blocks our ability to hear the Buddha. Respect and Faith open our hearts to his enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.
Many of the differences between H. Kern’s translation of the 11th century Nepalese Sanskrit Lotus Sutra and Kumārajīva’s fifth century Chinese translation of the Sanskrit Lotus Sutra are subtle. For example, just prior to the start of the final gāthās of Chapter 2, the Buddha cautions those who claim to be Arhats or Pratyekabuddhas. As Senchu Murano translates:
“Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas.
“Śāriputra! Some bhikṣus and bhikṣunīs do not seek Anuttara-samyak-saṃbodhi because they think that they have already attained Arhatship, that they have already reached the final stage of their physical existence, and that the Nirvāṇa attained by them is the final one. Know this! They are arrogant because it cannot be that the bhikṣus who attained Arhatship do not believe the Dharma. Some bhikṣus who live in a period in which no Buddha lives after my extinction may not believe the Dharma after they attain Arhatship because in that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it. They will be able to understand the Dharma when they meet another Buddha.”
The question of whether the Buddha teaches only Bodhisattvas has been addressed before. The question I want to consider today is why Arhats or Pratyekabuddhas are being criticized. Kern’s translation is much clearer:
“Now, Śāriputra, such disciples, Arhats, or Pratyekabuddhas who do not hear they are actually being called to the Buddha-vehicle by the Tathāgata, who do not perceive, nor heed it, those, Śāriputra, should not be acknowledged as disciples of the Tathāgata, nor as Arhats, nor as Pratyekabuddhas.
“Again, Śāriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvāṇa,’ then, Śāriputra, consider such a one to be conceited. For, Śāriputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathāgata in his presence. I leave out of question when the Tathāgata shall have reached complete Nirvāṇa; for at that period, that time, Śāriputra, when the Tathāgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sūtras as this. It will be under other Tathāgatas, &c., that they are to be freed from doubts.”
We are told repeatedly in Chapter 2 that there is only One Vehicle. And, as Kern underscores, that vehicle is the Buddha Vehicle, the one necessary to reach supreme, perfect enlightenment. If you are not on that path riding in that vehicle, you haven’t been paying attention.
It is important to emphasize that in Kern’s translation we are dealing with people who heard “from the Tathāgata in his presence” and still didn’t understand.
The problem for those who were not privileged to hear directly from the Buddha are far bleaker in Kern’s translation: “[W]hen the Tathāgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sūtras as this.”
Translators of Kumārajīva’s Chinese Lotus Sutra found this warning watered down:
Murano: “[I]n that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it.”
Reeves: “[I]t will be difficult to find people who can receive, embrace, read, recite, and understand a sutra such as this.”
The modern Rissho Kosei-Kai translation: “[I]t is difficult to find anyone who will receive, embrace, read, and recite such a teaching as this and understand its meaning.”
Yes, it would literally be difficult to understand the Lotus Sutra when there is “none who either knows by heart or preaches such Sūtras as this.” But difficult is not impossible. Kumārajīva’s Chinese Lotus Sutra subtly offers a sliver of hope for everyone living after the extinction of the Buddha.