Tao-sheng Commentary on the Lotus Sutra, p298-299When they see me seemingly pass away,
And make offerings to my śarīras,
And adore me, admire me,
And become devout, upright and gentle,
And wish to see me
With all their hearts
At the cost of their lives,
I reappear on Mt. Sacred Eagle
With my Saṃgha,The Buddha is at the stage of beginning to feel (kan) [the need of beings]: he “emerges. ”
I can do all this by my supernatural powers.
I live on Mt. Sacred Eagle
And also in the other abodes
For asaṃkhya kalpas.The [perverted] people think:
“This world is in a great fire.
The end of the kalpa [of destruction] is coming.”
In reality this world of mine is peaceful.
It is filled with gods and men.
The gardens, forests and stately buildings
Are adorned with various treasures;
The jeweled trees have many flowers and fruits;
The living beings are enjoying themselves;
And the gods are beating heavenly drums,
Making various kinds of music,
And raining mandārava-flowers on the great multitude and me.The Buddha who was seen earlier is absent because of the multitudinous beings’ impurity and evil. The Buddha is absent because of [beings’] impurity, which means that in the state of purity, [the Buddha] must be present. [Only] when there is no impurity is [the Buddha] positively present. Hence, he clearly shows it by resort to the seven treasures, which implies that there is no impurity of [the land of] stones and sands. [The Buddha] himself did not [specifically] mention that its substance (t’i) is not impure. When it comes to talking about the formless (wu-hsiang, arūpa), how can it also be different from the basic substance (chih) of impurity? Hence, undefiled purity has the [real] meaning of no land. Through land, he refers to no; hence, he speaks of the Pure Land. In that case, the purity of “no land” must be none other than that in which the Dharma-body finds representation. When impurity and evil are burned [away] it is retribution for the sin of living beings. Also, how can [burning] harm the omnipresent and absolutely pure? Therefore, living beings see it being burned, and yet the “Pure Land” is not ruined, and it makes them feel delighted in what is beautiful and esteem what they delight in. If they hear that the Pure Land is not ruined, they will then nurture longings in the depths of their thoughts. They are greatly benefitted by [the Buddha’s attempt to make them] penetrate the darkly profound [realm] through [his own] example.
Category Archives: LS32
Five Sharp Afflictions
Yesterday’s post on The Troubled World of the Five Turbidities mentions the “five sharp afflictions,” which arise much faster than the dull afflictions – greed, anger, delusion, arrogance, and doubt. Here is Master Hsuan Hua’s explanation of the Five Sharp Afflictions from his commentary on Chapter 3, A Parable.
Hsuan Hua Lotus Sutra Commentary, v4, p327-338What do yakṣas and evil ghosts represent? Starting from “Chi, mei, and wangliang / Were everywhere” onward, these lines of verse represent the five sharp afflictions. Previously, we talked about the five dull afflictions, which act slowly. Sharp afflictions are keen, fast, and intense. The five sharp afflictions also turn people upside down, causing them to form attachments and do deluded things.
The five sharp afflictions are as follows:
- Views of individual identity. One is always attached to one’s body. You work for your body all day long, buying it some candy to eat, some perfume to wear, some nice clothes and delicious food, as well as finding it a nice place to live. You think, “My body is just me!” Actually, that’s wrong. How is it wrong? The body can only be said to belong to you. You can say, “It is mine.” But you can’t say, “It’s me.” Why not? The body is like a house. When you are living in a house, you cannot tell people, “My house is me.” You can just say, “This house is mine.” Ultimately, your body is not you. It is not your master. If you cling to your body and take it as the basis of your identity, you are making a mistake. … Your mind is the true master; the body is merely a house. You are the master who lives in a particular body. This everlasting, true mind and pure, brilliant inherent nature is the true self. It Is also called the tathāgatagarbha as well as the Buddha nature. So do not think that your body is you. It’s yours, but it’s not you. The real you neither comes into being nor ceases to be, is neither defiled nor pure, and neither increases nor diminishes. However, instead of recognizing the real you, you recognize the “false self” and think that the body is you. …
- Extreme views. What is an extreme view? The view of annihilationism and the view of eternalism are the two extreme views held by non-Buddhists. Those who believe in annihilationism believe that when you die, it is like a lamp going out. It’s all over. You will not undergo any retribution for good or evil. Regardless of whether you have been good or bad, everything ends with death. There is no rebirth. They do not believe in cause and effect. They do not believe that you can become a Buddha if you do good deeds or that you can become a ghost if you do bad deeds. They do not believe in the existence of Buddhas and ghosts. In fact, they do not believe in the notion of people either. They feel that people are no different from grass and trees that grow and die. When one dies, another is born, but the same being is not reborn again. One dies and another takes its place. Those who die are forever dead; those who come into being are born anew. That’s the view of annihilationism. Because they do not believe in the cycle of cause and effect, they do not accept the concept of transmigration in the six destinies. … For example, some religions say that there is only one supreme deity in the heavens. That is an example of the extreme view of eternalism. Eternalism and annihilationism are two non-Buddhist views. In these teachings, no matter how good you are, you can never become that supreme deity. As long as you believe in that deity, you can go to the heavens even if you committed crimes. But if you don’t believe in that deity, then you are bound for the hells regardless of your virtuous behavior. This does not seem quite fair. It almost appears as if the deity would accept bribes and likes to be revered and worshipped. Annihilationism and eternalism are both extreme views. They are not in accord with the Middle Way. …
- Erroneous views regarding moral practices and austerities. These erroneous views refer to the disciplines cultivated by non-Buddhist sects. They take what is not a cause as a cause and what is not an effect as an effect. What does that mean? They cultivate futile ascetic practices through which they think they can attain nirvāṇa and ultimate bliss. For example, some of these groups may open the heavenly eye by cultivating these ascetic practices and see cows, dogs, pigs, and chickens that have been reborn in the heavens. Then they imitate those animals. They eat grass along with the cow instead of eating regular food. They think that the cow was reborn in the heavens because it ate grass. They imagine that eating grass is the purest form of vegetarianism-purer than just abstaining from meat. They consider it the optimal vegetarian diet. They assume that eating only grass is true cultivation; otherwise, how could cows be born in the heavens? Therefore, they take up the discipline of eating grass and living like a cow. … These ascetics hold erroneous views regarding moral practices and austerities. The ascetic practices in these examples are futile. Although they do not lead to any spiritual attainment, there are people who like to practice them.
- Wrong views. This refers to improper views. For example, people who cultivate the Path should be filial to their parents, but those with wrong views don’t think this is necessary. “What’s the point of being filial to your parents? It’s their job to have children. You don’t have to be filial to them.” Killing is wrong, but they say, “The more you kill the better.” The [first of the] five precepts prohibits killing, yet they instruct people to kill. Wouldn’t you say that this is a wrong view? Stealing is against the law, yet they use all kinds of methods to teach people how to steal. Sexual misconduct is wrong, but they encourage people to engage in it. One shouldn’t lie either, but they condone lying. They say, “Don’t listen to that person who is telling you not to lie; he himself is a liar! He’s just deceiving you. How could he not be lying? Don’t believe in that.” This is a wrong view. Taking intoxicants is against our precepts, but they think that it doesn’t matter. Some people like to smoke and claim that, in the five precepts, the precept against taking intoxicants doesn’t include tobacco. “Smoking isn’t breaking the precepts,” they say. These are all wrong views. Some people are against being vegetarian, saying, “You are vegetarian and do not eat any meat? But all those cows and sheep are raised to be eaten. If you don’t eat them, what use are they?” In general, they will oppose what is right and come up with plausible reasons to persuade you to accept their wrong views.
- Views of attachment to personal views. People with such views want to take whatever they see and make it their own. They will use any means necessary to benefit themselves. They are very selfish.
These five sharp afflictions obscure your genuine wisdom. They are like five servants surrounding you, preventing you from acting naturally. You are controlled and made to listen to these five servants, who encourage you to make bad choices. Students of the Buddhadharma, now that you recognize these five sharp afflictions, you must wield your sword of wisdom and slay them all. Only after that can you transcend the three realms.
This has been a general explanation of the five sharp afflictions. If one were to explain them in detail, one could talk for eons but never finish.
Tao-sheng: The Parable of the Skillful Physicians and His Sick Children
Tao-sheng Commentary on the Lotus Sutra, p295-298I will tell you a parable. There was once an excellent and wise physician. He was good at dispensing medicines and curing diseases. He had many sons, numbering ten, twenty, or a hundred.
This example symbolizes the Buddha who exists [forever] in reality but who says he will soon be extinguished. Living beings formerly received [from him] transformative teaching; they are “sons” born of the bodhisattva. Twenty refers to the two vehicles. Hundred or more indicates “many.” He who cures diseases on the basis of the [sufferer’s] present [condition) is a “physician.”
[One day] he went to a remote country on business.
Having transformed this [realm], he must also transform that [realm], without taking any rest.
After he left home, the sons took poison. The poison passed into their bodies, and the sons writhed in agony, rolling on the ground.
Their understanding is small and they suffer from delusion; they are likened to those who “drink poisonous medicines.” “Going astray from li,” they belong to the “other.” The condition (pratyaya) of delusion arises: “The medicines start becoming effective.” Having received consciousness of death and birth, they are likened to being in “agonized pain and confusion.” [Being in the cycle of] birth and death, they are “rolling about on the earth.”
At that time the father returned home.
The li underlying the former transformative teaching is true; it is “home.” The condition for receiving teaching overcomes them and they return to the city of Gayā and recognize it; they “return.”
Some sons had already lost their right minds while the others still had not.
Ever since they received the teaching, [some of] them have practiced the right path all the time: they “have not lost their sanity.” Going astray from it, [some of] them “have lost [their sanity].”
All the sons saw their father in the distance and had great joy.
Conditions develop in such a way that they overcome their ignorance, on a shallow level, and approach li, gradually, little by little: They “see from afar.” But as they see that form [incarnated] in response [to the different needs of individual beings] they are all “[over]joyed,” and there is no one who does not offer alms to him and praise him.
They begged him on their knees, saying, ‘You came back safely. We were ignorant. We took poison by mistake.
The process of overcoming [ignorance] having been started, the true reveals the erroneous. What is said here is an unreal, tentative statement.
Cure us, and give us back our lives!’
They have appealed to him to heal them; he “heals” them, that is, he revives their wisdom-life. This also is an unreal, tentative statement.
Seeing his sons suffering so much, the father consulted books of prescriptions, and collected good herbs. having a good color, smell and taste. He compounded a medicine by pounding and sieving the herbs, and gave it to them, saying, ‘This is a very good medicine. It has good color, smell and taste.’
All that the Buddha has preached about the Dharma, in accordance with the way [beings] respond, has the same goal: it is “tasty.” The words describe their external joy: they are “colorful.” They have had their thought rectified inside and outside: it is “fragrant.” The [Buddha’s] teaching manifests the ultimate consequence, unity in the markless (wu-hsiang/animitta): he “pounded, sifted, and blended them.”
Take it! It will remove the pain at once and you will not suffer any more.’
He meant “to order them to take.” This also is an unreal, tentative statement.
The sons who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely.
They apprehended [the Buddha’s] purport: they “took it.” They had their delusions removed: they were “healed.”
But the sons who had already lost their right minds did not consent to take the medicine given to them, although they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste.
Although they knew that it was a medicine, they remained ignorant of its purpose; thus it was “no good.”
He said to them, ‘Know this! Now I am old and decrepit. I shall die soon.
Likewise, the Buddha’s age was eighty; his form was like a worn-out vehicle. He was just about to enter parinirvāṇa.
I am leaving this good medicine here. Take it! Do not be afraid that you will not be cured!
If the Great Dharma of the six pāramitās is not kept, it will disappear. li is not subject to destruction; when practiced, it will remain.
Having thus advised them, he went to a [remote] country again. Then he sent home a messenger to tell them, ‘Your father has just died.’
[The Buddha] carried out again [his mission] to convert the rest; he “went again to another realm,” He entered nirvāṇa under the twin trees; his words and traces were completely extinguished: he “sent a messenger back to declare, ‘Your father is dead.’ ”
Having heard that their father had passed away from this world, leaving them behind, they felt extremely sorry. They thought, ‘If our father were alive, he would love and protect us. Now he has deserted us and died in a remote country.’
They felt lonely and helpless because they thought that they were parentless and shelterless. Their constant sadness finally caused them to recover their right minds. They realized that the medicine had a good color, smell and taste. They took it and were completely cured of the poison.
Seeing the Buddha entering nirvāṇa, they were awakened to the fact that [the Buddha] did not exist eternally. They began to realize what the Buddha had said: it turned out to be “tasty.” They apprehended the purport: they “took it.”
On hearing that they had recovered their health, the father returned home, and showed himself to them.
They comprehended the profound meaning. They were beginning to see the Buddha, [yet] there were those who had not seen the Buddha in corporeal form. To them he also “came back.”
Good men! What do you think of this? Do you think that anyone can accuse this excellent physician of falsehood?
The [Buddha’s] intention was to make beings gain consciousness [of reality], and the result was that he saved beings. Even though the [Buddha’s] words are lacking in consistency, [the underlying] li does not contradict the truth. Although [the Buddha] preached all day long, by preaching he did not commit “the sin of willfully false speech.”
The Troubled World of the Five Turbidities
In Senchu Murano’s translation of the Lotus Sutra, the Buddhas says in Chapter 2, Expedients: “Śāriputra! The Buddhas appear in the evil worlds in which there are the five defilements. The worlds are defiled by the decay of the kalpa, by illusions, by the deterioration of the living beings, by wrong views, and by the shortening of lives.” In Master Hsuan Hua’s translation these defilements are called turbidities.
Hsuan Hua Lotus Sutra Commentary, v3, p108-109Śāriputra, all Buddhas appear in the troubled world of the five turbidities: namely, the turbidity of the kalpa, the turbidity of afflictions, the turbidity of living beings, the turbidity of views, and the turbidity of life spans. In order to universally save living beings, all Buddhas of the ten directions may appear in the world that is turbid and troubled in five ways. The five turbidities are:
- The turbidity of the kalpa. What is meant by kalpa? Kalpa means time. There is no such thing as time. The past, present, and future are perceived only because living beings discriminate. Thus, the kalpa comes into being. Kalpa is a Sanskrit word translated as “measure of time.” In what way is time a turbidity? Time is made turbid by the offenses of living beings.
- The turbidity of afflictions. This refers to the five dull afflictions – greed, anger, delusion, arrogance, and doubt – mentioned in the Śūraṅgama Sūtra. These five primary afflictions are the roots from which all other afflictions are derived. In addition to the five dull afflictions, there are also five sharp afflictions, which make up the turbidity of views discussed below. These sharp afflictions arise much faster than the dull afflictions.
- The turbidity of living beings refers to living beings’ various good and bad causes, resulting in various good and bad karmic results. Each person has created negative karma; therefore, all living beings are sullied.
- The turbidity of views refers to the five sharp afflictions: views of individual identity, extreme views (concerning annihilationism and externalism), erroneous views regarding moral practices and austerities, views of attachment to personal views, and wrong views. These views are also turbid.
- The turbidity of life spans. Living beings are allotted a certain amount of time in any given life span to play out their karmic consequences. Therefore, life is itself turbid.
What is “turbidity”? Let me give you an example. When you stir water that has some mud in it, the water becomes murky and unclear; this water is described as turbid. Similarly, these five turbidities taint our world. That is why it is known as the troubled world of the five turbidities.
Tao-sheng: The Buddha’s Long Life-Span
Tao-sheng Commentary on the Lotus Sutra, p295The duration of my life, which I obtained by the practice of the way of Bodhisattvas, has not yet expired.
When he was treading the bodhisattva path in the past, his lifespan “was twice the preceding [number].” It should be known, therefore, that though [his life-span] was compared to the number of grains of sand, the tiniest part of it has not yet been exhausted. Now the Buddha is described by way of a bodhisattva; the Buddha’s life-span is long [in comparison with the bodhisattva’s].
Tao-sheng: Awakening to Reality
Tao-sheng Commentary on the Lotus Sutra, p295All that I say is true, not false, because I see the triple world as it is.
He who has seen Reality never again sees what is not real. [The Buddha’s] original intention was to ferry them over to Reality and awaken them to it. Thus, in accordance with the way they responded he devised expedients. Even though these are not identical their imports are not different. However, it is said here that [the Thus Come One] sees only “[the marks of] the triple sphere.” He has already seen something more than that. Because [everything] he says contains his original [intention] he seeks to find the words and expressions in various forms [that would suit the existential situations of beings].
Hsuan Hua’s Ledgers
Following on yesterday’s post Hsuan Hua and the Four Vast Vows, I offer this short explanation from Chapter 4, Understanding by Faith.
Hsuan Hua Lotus Sutra Commentary, v5, p136-137Some of them were counting
His gold, silver, and other valuables.
His expenses, earnings, and assets
Were noted and recorded there in the ledgers.There were people estimating the value of his gold, silver, and other valuables. All of his expenditures and revenues were noted and recorded in the ledgers. Just as merchants document their business transactions, we who study the Buddhadharma write things down because we wish to elaborate upon key principles with detailed explanations. For example, we write out a commentary for a sūtra so that those who do not understand certain principles may read the commentary and gain understanding. The ledger represents the four vast vows:
Living beings are boundless; I vow to save them all.
Afflictions are endless; I vow to cut them off.
Dharma-doors are countless; I vow to learn them all.
Buddhahood is unsurpassed; I vow to realize it.
If someone makes the four vast vows, his or her name is said to be “written in the ledger” to become a Buddha. Taking the four vast vows is considered to be evidence that the individual will become a Buddha. Writing account ledgers is an allegory for cultivating.
Tao-sheng: Establishing the Eternity of the Buddha
Tao-sheng Commentary on the Lotus Sutra, pp;294-295The number of the kalpas which have elapsed since I became the Buddha is on hundred thousand billion nayuta asaṃkhyas larger than the number of the particles of the dust thus produced.
The Form-body (rūpakāya) of the Buddha must be something visible and existent but without real form. If he is not real, how can he be spoken of in terms of life-span? However, the [different] modes and forms [of manifestation] are directed to arrive at the same [goal]. He is one throughout the past and the present; the past also is the present, and vice versa. There is no time when he is not existent. There is no place where he is not present. If there are times when something is not existent and there are places when something is not present, it applies only to beings, but not to the Sage. For the reason, ultimately [the Sage] establishes the eternity [of the Buddha], suggesting that Gayā is (a part of) it. If Gayā is [a part of] it, there is no more Gayā. Because there is no more Gayā, how can eternity exist alone? [Therefore], eternity and shortness are not [separately] existent; this is the reason why both eternity and shortness remain existent.
Tao-sheng: The Buddha’s Real Life-Span
Tao-sheng Commentary on the Lotus Sutra, p294Thereupon the Buddha aid to the great multitude including Bodhisattvas and others, “Good men! Understand my sincere and infallible words by faith!” {the true speech of the Thus Come One}.
They beg for it three times, also expressing how intense is their aspiration.
The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].
Here is the point of which many are doubtful. Thus, he points it out to dispel the doubts. This day [the Buddha] proves that his long life-span is real, thereby showing that [his enlightenment at] Gayā is unreal. If one perceives that Gayā is untrue, one also knows that [a] long or short [life-span] applies to beings, whereas the Sage is ever in the unconditioned state (wu-wei, asaṃskṛta).
Tao-sheng: The Life-Span Is The Ultimate Effect
Tao-sheng Commentary on the Lotus Sutra, p294The profound mirror is void and clear. It is outside the realm of phenomena. How can any being with a distinct form do away with lifespan, long or short? However, the proposition that there is nothing that is with form and enjoys [a long] life-span stems from various delusions. There is no way that the Sage can be in that category. Only the deluded would count the actual lifespan of the Buddha as a hundred years. Now such a [mental] impediment is driven out. [The Buddha] relies on [the theory of] longevity to dispel it. Thus this chapter is titled “Life-Span.” Life-span is none other than that which prompted the Buddhas [to achieve) spiritual insight in the earlier chapters and is none other than the ultimate effect. Because the ultimate fruit has been shown, is it not true that they abide eternally? Furthermore, they tend to have an affinity for life and distaste for death. What is now said about longevity must invigorate them greatly.