the wisdom of the lotus sutra-chapter five

8/12/2019 The Wisdom of the Lotus Sutra-Chapter Five

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The Wisdom of the Lotus Sutra

Chapter Five

"The Parable of the Medicinal Herbs"

The Buddha's Compassionate Wisdom FostersIndividuality

Saito: The great advance toward the year !!"# when wecele$rate the seventy%&fth anniversary of the Soa (aai'sfounding# has at last $egun)Ieda: What will the world $e lie in !!"* +ne child descri$es

his vision of the world then as follows:

This is the year !!" and the earth isgreen and fertile on one side of the earthand the other side is $lac smoe and allpolluted) ,othing can grow on that side of the world) +n the green side of the earthids are playing all day and all night) Wenever sleep) +n the $lac side there are -ust ro$ots wishing that they could play)There is a wall separating the $lac side

and the green side of the earth) The wallis called the wall of -ustice) It eeps thepollution on the $lac side of the earth)))Scientists say that in .! years we willhave to $uild a new wall of -ustice ormove to the moon) /.0

1nother child writes:

I thin in the year !!" we ))) will $e atwar and some of the government will $edi2erent) They will try to run our lives#tell us who to marry and what -o$ to get)3en will $e doing the housewor andcooing and the women will come homefrom wor and sit down in their favoritechair /to watch television0) /0

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their lives) 1nd 4The ;ara$le of the 3edicinal Aer$s4 7&fth9chapter descri$es the Buddha's undiscriminating compassion#which maes this possi$le)Today# let us study the 43edicinal Aer$s4 chapter)

The Parable of the Three Kinds of MedicinalHerbs and Two Kinds of Trees

The euality of the Buddha's preachingis lie a rain of a single avor#$ut depending upon the nature of theliving $eing#the way in which it is received is notuniform#

-ust as the various plants and treeseach receive the moisture in a di2erentmanner)The Buddha employs this para$leas an e?pedient means to open up andreveal the matter#using various inds of words and phrasesand e?pounding the single Law#$ut in terms of the Buddha wisdomthis is no more than one drop of theocean)

I rain down the Dharma rain#&lling the whole world#and this single%avored Dharmais practiced $y each according to theindividual's power)It is lie those thicets and groves#medicinal her$s and trees#which according to whether they arelarge or small#$it%$y%$it grow lush and $eautiful) 7LS"#.!@9

Saito: I'd lie to start $y e?plaining the position of the43edicinal Aer$s4 chapter within the Lotus Sutra)In the previous 7fourth9 chapter# 4Belief and Enderstanding#4<ashyapa /0 and the other great voice%hearers /G0 indicatethat they have understood Shayamuni's preaching /of thepara$le of the three carts and the $urning house /H0 in the

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4Simile and ;ara$le4 7third9 chapter0 $y relating the para$le ofthe wealthy man and his poor son)In the 43edicinal Aer$s4 chapter# Shayamuni# having heardout this discourse# praises the four great voice%hearers#saying# 46?cellent# e?cellent# <ashyapa) ou have given an

e?cellent description of the true $lessings of the Thus Come+ne4 7LS"# 8G9) Ae further states: 4The Thus Come +ne indeedhas immeasura$le# $oundless# asamhyas of $lessings# andthough you and the others were to spend immeasura$lemillions of alpas in the e2ort# you could never &nishdescri$ing them4 7LS"# 8G9) Shayamuni then e?pounds thepara$le of the three inds of medicinal her$s and two inds oftrees)The 43edicinal Aer$s4 chapter thus serves a twofold purpose)In it# the Buddha $oth aJrms the content of his earlierteaching that his disciples have grasped# and presents an

additional teaching to supplement it) The (reat Teacher T'ien%t'ai of China designates this manner of preaching as4presentation and mastery)4 /80Then# in the succeeding 4Bestowal of ;rophecy4 7si?th9chapter# each of the four great voice%hearers is given aprophecy that in the future he is certain to $ecome a Buddha)Shayamuni speci&cally indicates when# where# and underwhat name each will attain enlightenment)6ndo: In other words# we see a four%step development:Shayamuni's initial preaching# understanding $y the fourgreat voice%hearers# Shayamuni's aJrmation and additional

preaching 7presentation and mastery9# and the prophecy ofenlightenment for the four)We see the same four%step process# culminating with aprophecy of enlightenment# in the cases of $oth Shariputra%%$eginning in the 46?pedient 3eans4 7second9 chapter%%and thegroup of voice%hearers represented $y ;urna /.!0 %%$eginningin 4The ;ara$le of the ;hantom City4 7seventh9 chapter)Ieda: This life%to%life e?change# this oneness of mentor anddisciple holds the ey to attaining Buddhahood)Leaving the uestion of the meaning of the $estowal ofprophecy of enlightenment for another occasion# we can say

that Shayamuni's purpose in employing 4presentation andmastery4 is to clarify that the voice%hearers who have $elievedand understood his preaching in the Lotus Sutra have withouta dou$t entered the path of the $odhisattva leading to theattainment of Buddhahood)Saito: This is clearly indicated at the close of the 43edicinalAer$s4 chapter where Shayamuni says:

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What you are practicingis the $odhisattva way#and as you gradually advance in practiceand learningyou are all certain to attain Buddhahood)

7LS"# .!9

6ndo: 1nd it is $ased on this premise that Shayamuni later$estows the prophecy of enlightenment upon each of thevoice%hearers)Ieda: To unfailingly enter the path leading to enlightenment isthe $ene&t of $elieving and understanding the one Buddhavehicle of the Lotus Sutra) The para$le in the 43edicinalAer$s4 chapter of the three inds of medicinal her$s and twoinds of trees e?plains this $ene&t in further detail)

Suda: Let me try to summari=e the para$le)First# it is pointed out that trees and medicinal her$s of manyinds grow in mountains and streams# ravines and valleysthroughout the world# and that these various inds of plantsdi2er in name and form) +f these various grasses and trees#the medicinal her$s are distinguished as 4superior#4 4middling4or 4inferior#4 and the trees as 4large4 or 4small)4 That's why itis called the para$le of the three inds of medicinal her$s andtwo inds of trees)It says: 4a great cloud))) rises up in the world and covers it allover) This $ene&cent cloud is laden with moisture4 7LS"# .!!%

.!.9) The rain from this cloud falls widely# moistening the treesand medicinal her$s) 1nd while the rain falls everywhereeually# the medicinal her$s and trees grow according to theirrespective natures and produce di2erent owers and fruit)The para$le e?plains that there are many di2erences anddistinctions among the multitude of her$s and trees# eventhough they grow in the same earth and are moistened $y thesame rain)6ndo: The 4great cloud4 represents the Buddha# and its risingup and covering the world signi&es the Buddha's appearance)1lso# the rain that falls everywhere eually represents the

Buddha's preaching and is called 4Dharma rain)4 The variousplants and trees are the various living $eings# and theirreceiving the rainfall signi&es 4hearing the Law)4 1lso# thegrowth and the production of owers and fruit $y the plantsand trees could $e said to correspond to practice and $ene&t)+f the three inds of medicinal her$s# the 4inferior4 medicinalher$s stand for those $eings in the worlds of Aumanity andAeaven) The 4middling4 her$s represent those in the worlds of

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Learning and >eali=ation) 1nd the 4superior4 her$s and the twoinds of trees# 4small4 and 4large#4 all indicate those in theworld of Bodhisattva who aspire to $ecome Buddhas)Suda: (iven that the superior medicinal her$s and the smalland large trees all represent $odhisattvas# the uestion arises

as to how these should $e further distinguished# and over theages a variety of theories have $een put forth) T'ien%t'ai# fore?ample# says that the superior her$s correspond to$odhisattvas of the Tripitaa 7or Ainayana9 teaching the smalltrees# to those of the connecting 7or introductory 3ahayana9teaching and the large trees# to those of the speci&c teaching7so called $ecause it was e?pounded speci&cally for$odhisattvas9)Saito: That the rainfalls eually signi&es that the Law theBuddha preaches is 4of one form# one avor4 7LS"# 889) Thismeans that ultimately the Buddha's preaching contains the

$ene&t to ena$le all people eually to $ecome Buddhas it isthe one Buddha vehicle)Ieda: That's the essence of the Buddha's preaching from theBuddha's standpoint) But the people# for their part# fail tounderstand this $ene&t) The uantity of the rain received andits eJcacy di2er according to the particular character and si=eof the plants and trees) Similarly# although the Buddhae?pounds only the one Buddha vehicle# there are di2erences inhow people receive this teaching) 1s they &lter down throughpeople's understanding# the Buddha's teachings tae on theform of the so%called three vehicles)

Suda: In the &nal analysis# the para$le of the three inds ofmedicinal her$s and two inds of trees# lie the preceding twopara$les 7of the three carts and the $urning house and of thewealthy man and his poor son9# e?presses the principle of thereplacement of the three vehicles with the one vehicle)For one thing# it clari&es 7as do these earlier para$les9 why theBuddha has e?pounded the teachings of the three vehicles) Itindicates that $ecause people di2er widely in terms of theirintellectual capacity and disposition to receive the Buddha'steachings# the Buddha e?pounded a variety of teachings tomatch the capacity and tendency of each)

1lso# this para$le clari&es that while the Buddha's teachingsare many and varied# their essence in every case is the oneBuddha vehicle)1nd that# lie rain# it falls upon all eually and has one 4avor)4Ieda: I am always impressed $y the marvelous sill of thepara$les in the Lotus Sutra)The Chinese author Kin ong# /..0 with whom I $egan adialogue recently in Aong <ong# characteri=es the Lotus Sutra

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as a 4record of dialogue4 $etween Shayamuni and hisdisciples# and as 4great literature4 for its sillful use ofmetaphor)Suda: I gather that he has a een interest in Buddhism# and inthe Lotus Sutra in particular)

Ieda: Ae really nows a great deal a$out Buddhism) +ne of hisnovels# Semi%(ods and Semi%Devils# taes its original Chinesetitle from a line in the 4Devadatta4 7twelfth9 chapter of theLotus Sutra) The $eings thus indicated%%which include heavenly$eings# dragons and yashas%%are among the assem$lygathered in sutra's 4Introduction4 7&rst9 chapter)6ndo: Collectively# these are nown as the eight inds ofnonhuman $eings)Ieda: That's right) The novel is set in a Buddhist land calledDali during China's ,orthern Sung period 78!%..G9) Thee?pression 4semi%gods and semi%devils4 in the title is taen to

signify the diverse personalities of the characters appearing inthe novel)Suda: When I read the Seiyo Shim$un article on your dialoguewith Kin ong /held on ,ovem$er .# .88"0# I found yourproposal in the discussion that the Chinese author write thecalligraphy for the inscription on the Airoshima ;rayer for;eace 3onument /.0 particularly moving)Ieda: I was delighted $y his congenial acceptance) Ae is a&ghter wielding the pen of peace who has consistently andforcefully argued against nuclear weapons) 1fter carefulconsideration# I concluded that Kin ong would $e the most

suita$le person to as to pen the inscription)I understand that since then he has $een reading the LotusSutra and practicing his hand every day) Because# as he put it#he wanted to im$ue the characters with the Lotus Sutra's spiritof peace)Saito: Aow wonderful It seems that when we pursue the rootsof 6astern civili=ation# ultimately we arrive at the Lotus Sutra)Ieda: Indeed) 1nd even within so great a wor of religiousliterature as the Lotus Sutra# the para$le of the three inds ofmedicinal her$s and two inds of trees holds a uniue interest)1mong the seven para$les of the Lotus Sutra# it alone

emphasi=es the diversity of living $eings) 1nd through thisemphasis# it highlights the euality of the Buddha'scompassion)The Buddha's compassion is perfectly eual and impartial) TheBuddha views all $eings as his own children and strives toelevate them to attain the same enlightened state of life as hepossesses)

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It's not that there are no di2erences among people) >ather# it'sthat the Buddha# while fully recogni=ing people's di2erences#does not discriminate among them) The Buddha respectspeople's individuality and desires that they may freelymanifest their uniue ualities)

Ae is neither partial nor adverse toward people on account oftheir individual proclivities)The Buddha loves# re-oices at and tries to $ring out eachperson's uniueness this is his compassion and his wisdom)Suda: In the 43edicinal Aer$s4 chapter# Shayamuni e?plains:

I loo upon all thingsas $eing universally eual#I have no mind to favor this or that#to love one or hate another)

I am without greed or attachmentand without limitation or hindrance)1t all times# for all thingsI preach the Law euallyas I would for a single person#that same way I do for numerous persons)7LS"# .!59

Ae states that the Buddha eually e?pounds the Law for all$eings and that he e?pounds the Law to many people without

partiality# -ust as he would for an individual)Ieda: The important point is that the Buddha's preaching$egins from a recognition of human diversity) From theuestion: Aow can I ena$le each person to attain Buddhahood#notwithstanding di2erences in circumstance# temperamentand capacity* The Lotus Sutra# without departing in the leastfrom the 4reality4 of the individual# clari&es the path toattaining Buddhahood for all)The humanism of the Lotus Sutra comes down to the tenet oftreasuring the individual) This is the Buddha's spirit) The LotusSutra's fundamental o$-ective of universal enlightenment

$egins with treasuring the individual and can $e reali=ed onlythrough steadfast adherence to this point)To 4love people4 or 4love humanity4 in the a$stract is easy)Whereas to feel compassion toward real individuals is diJcult)The great >ussian author Fyodor Dostoevsy points to thisseeming contradiction /in the sentiments e?pressed $y acharacter in one of his novels0: 4the greater my love ofmanind in general# the less I love people in particular# that is

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to say# separately# as individuals)4 /.50 1nd elsewhere he says#4In a$stract love for humanity one almost always loves no one$ut oneself)4 /.@0The Soa (aai# without ever departing from the individualhuman $eing# has $een &ghting to ena$le all people to reali=e

a$solute happiness) This is a lofty endeavor that will shine$rilliantly in% the annals of human history)6ndo: In a practical sense# the Lotus Sutra e?ists nowhere $uthere and now within the Soa (aai)Incidentally# why is it that people# whose lives are so precious#are allegorically represented as plants and trees* This pointmay $e somewhat diJcult to understand)Ieda: es) The same could $e said of the Buddha $eingcompared to a cloud) To fathom the reason for this particularallegory# we need to consider the climate and culture of India)Suda: The weather in India is divided into three seasons# dry#

hot and rainy) The rainy season lasts for a$out four months#and there is very little rainfall during the remaining eightmonths of the year)1s a result# rain is eagerly awaited and comes# uite literally#as a $lessing) ;erhaps for that reason# we &nd many e?amplesin the Buddhist scriptures%%as with the 4Dharma rain4 here inthe 43edicinal Aer$s4 chapter%%where the Buddha's teaching iscompared to rain)6ndo: In India# I understand# when it rains# people customarilysay that the weather is good)Four years ago /in .880# . accompanied you# ;resident Ieda#

on your trip to India) It rained on the day of your arrival) I wassomewhat discouraged at this# $ut everyone 'else wasdelighted) I was told that in India there is a saying that rainfalls when an honored guest is received) It was a minorincident of culture shoc)Saito: We Kapanese always tend to write o2 rain asunfortunate) But in light of the cultural and religious$acground of India# the comparison of the Buddha to a greatcloud maes perfect sense) Since $efore the advent ofBuddhism# the Medic god Indra# /."0 who is said to causerainfall and also associated with lightning# has commanded the

Indian people's greatest a2ection and reverence) It'sconceiva$le that the comparison of the Buddha to a clouddraws upon this image) Thus# in the 43edicinal Aer$s4 chapter#we &nd the passage:

This $ene&cent cloud is laden withmoisture#

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small 7LS"# .!.9) Wouldn't 4;ara$le of the Trees4 or 4;ara$le of the ;lants and Trees4 mae an eually suita$le title*Ieda: So it would seem) 1s a matter of fact# the part of theLotus Sutra in Sansrit corresponding to the 43edicinal Aer$s4chapter contains a section that does not appear in

<umara-iva's translation# though it is included in other Chinesetranslations)Saito: It's a fairly lengthy passage) 1nd in it there isheightened focus on medicinal her$s)Ieda: It says in one place# 4In the Snow 3ountains# the ing of mountains# there are four inds of medicinal her$s)4 /.0The Snow 3ountains are the Aimalayas# which I viewed when Ivisited the <ingdom of ,epal) The great Snow 3ountainscertainly have a regal appearance) They have a dignity liethat of someone who has reali=ed total victory) It seemed tome most appropriate that this land should have $een the

$irthplace of Shayamuni# who attained the supreme summitof human e?istence)In the Sansrit te?t# the 43edicinal Aer$s4 chapter tells thestory of how a physician goes into the Aimalayas in search ofmedicinal her$s to cure a man who has $een $lind since $irth)Saito: The four inds of medicinal her$s said to $e found in theAimalayas are called 7.9 4Storing the Causes of 1ll Color andFlavor#4 79 4Curing 1ll Ills#4 759 4>emoving 1ll ;oisons4 and 7@94(iving ;eace and Comfort from the Symptoms of 6veryDisease) 4Thans to the medicinal her$s# the man regains his sight and is

delighted) Aowever# he succum$s to the illusion that# $ecausehe can see# he has complete understanding of all things in theworld)Ieda: The man's condition of $lindness signi&es the state oflife of those immersed in the su2erings of the si? paths) /.G0Ais condition after the $lindness is cured signi&es the state oflife of those who have freed themselves from the endless cycleof transmigration in the si? paths of e?istence) Such $eingsinclude those who are satis&ed with the enlightenment of theworld of Learning# and those who are comforta$le dwelling inthe state of >eali=ation) The point of the tale# however# is that

all people should aspire for supreme enlightenment# that is#the state of the Buddhahood)Suda: The physician in the story# then# represents the Buddha)Ieda: es) In 4The Life Span of the Thus Come +ne47si?teenth9 chapter of the Lotus Sutra# as well# the Buddha isdescri$ed as a 4silled physician)4 The Buddha is a greatphysician of e?istence and of human life)

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The Chinese character for 4medicine4 has two parts) The toppart means 4her$#4 and the $ottom 4comfort)4 3edicine cureslife's ills and gives comfort) This is a simple analysis of thestructure of the character and is not a strict etymology)6ndo: The important thing is what precisely is the it medicine4

that can impart supreme and indestructi$le peace and ease*Ieda: That's right) ,ichiren Daishonin says# 4'3edicine' meansthe 'medicine of e?cellent color and fragrance of ,am%3yoho%>enge%<yo'4 7(osho Nenshu# p) H@9)Ae also says# 4Without dou$t the great $ene&cial medicine ofthe 3ystic Law will cure the great disease of ignorance thataOicts all people4 7(osho Nenshu# p) G!9) ,am%3yoho%>enge%<yo is the 4secret medicine4 for fundamentally leading allpeople to enlightenment) This is the essential point of the43edicinal Aer$s4 chapter)

The Buddha Embraces All Beings withCompassionate Wisdom

Saito: The Buddha# while understanding the di2erences amongliving $eings# e?pounds the one Buddha vehicle that $ene&tsall eually) The 43edicinal Aer$s4 chapter calls the Buddhapossessing such wisdom 4one who nows all things4 7LS"# 8H9and emphasi=es the Buddha's wisdom# which is a 4wisdom that

em$races all species4 7LS"# .!!9)Ieda: Since the Buddha is 4one who nows all things#4 he cane?pound all manner of teachings and correctly guide allpeople) 3oreover# he raises people in such a way as to ena$lethem to acuire the same universal nowledge that hepossesses that is# to attain the state of Buddhahood)6ndo: Such nowledge sounds a lot lie the faculty ofomniscience that Christians attri$ute to (od)What is the di2erence $etween these two inds of nowing*Ieda: 1s you point out# in Christianity the perfect wisdom ofthe Creator is termed 4omniscience)4 The argument seems to

go that since all things were created $y this divine $eing# he isall%nowing)The Buddha's encompassing nowledge is not of this ind)There are various interpretations# $ut I $elieve that theBuddha's nowledge of all things consists in his wisdom tocompletely and thoroughly understand all living $eings andwhat teachings should $e e?pounded to them and that hepossesses this wisdom $ecause of his compassion to lead all

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people to happiness) The Buddha's nowledge of all thingscould $e called 4wisdom that is at one with compassion) 4+n this point# I &nd the interpretation given in the Buddhistte?t the 3ilindapanha 7The Puestions of <ing 3enander9 mostenlightening) There it e?plains that the Buddha can now all

things $ecause he concentrates so intently on what he wishesto now and that it is not the case that he nows everythingfrom the outset)Since the Buddha nows the true entity of his own life# whenhe directs his heart toward an individual# he understands theperson's thoughts and su2erings as well as everythingnecessary to lead him or her to enlightenment%%including theteaching through which the person can advance towardattaining Buddhahood)Because of his compassion# the Buddha directs his hearttoward the people) Ais spirit is to lead all su2ering $eings to

happiness without fail) In this spirit of a2ection and concernfor others# the Buddha is lie a parent desperately trying toprotect his children) 1nd from such compassion# $oundlesswisdom arises) I thin that this is the nature of the Buddha'sall%encompassing wisdom)Saito: I fully agree) In a pre%Lotus Sutra scripture called theSutta%,ipata# Shayamuni# discussing how those who havemastered the way of living in accord with the highest idealought to conduct themselves# says:

3ay all $eings $e happy and secure# maytheir hearts $e wholesome ))) Kust as amother would protect her only child atthe ris of her own life# even so# let himcultivate a $oundless heart towards all$eings))) Let his thoughts of $oundlesslove pervade the whole world)))) /.H0

Ieda: Those who have attained true enlightenment do notclose themselves o2 in that enlightenment $ut manifest a

spirit of in&nite compassion) They yearn for the happiness ofall people and the peace and tranuility of the entire world) Ifthis is not the case# then it is not true enlightenment)Therefore# Shayamuni left $ehind words such as these as aguide for practitioners to ensure that they would not get stucin a shallow enlightenment or confuse a false sense ofenlightenment for the real thing)

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The Buddha's enlightenment and wisdom are insepara$le fromhis in&nite compassion) Isn't this principle of 4compassionmanifesting as wisdom4 and it wisdom manifesting ascompassion4 what the Lotus Sutra means $y 4wisdomem$racing all species4*

6ndo: Then we can tae the passage in the 43edicinal Aer$s4chapter# 4I am one who nows all things# sees all things#understands the way# opens the way# preaches the way4 7LS"#8H9# as pointing to this oneness of wisdom and compassion)It indicates that the Buddha who 4nows all things4simultaneously understands the way# opens the way andpreaches the way)Ieda: 1 Buddhist leader has to 4understand#4 4open4 and4preach4 the way) 1 true leader uses all of the three categoriesof action%%physical 7opening the way9# ver$al 7preaching theway9 and mental 7understanding the way9%%to develop and

e?pand the widespread propagation of the 3ystic Law)Suda: T'ien%t'ai interprets 4one who nows all things4 asindicating one who possesses in his or her heart the threeinds of wisdom: the wisdom to understand the universalaspect of all phenomena# the wisdom to understand theindividual aspects of all phenomena# and the wisdom tounderstand $oth the universal and individual aspects of allphenomena as well as the truth that permeates them) +fthese# the wisdom to understand the universal aspect of allphenomena is the wisdom to perceive the truth of non%su$stantiality) It indicates the wisdom to understand that# in

essence# all things are non%su$stantial and impermanentwithout discrimination) This is the wisdom of voice%hearers and;ratyea$uddhas# and it is also called the wisdom of non%su$stantiality)The wisdom to understand the individual aspects of allphenomena is the wisdom to perceive the truth of temporarye?istence) This is the wisdom of $odhisattvas who# $ased onthe reali=ation that all things are essentially non%su$stantial#understand the diversity of individual entities that temporarilycome into e?istence) Bodhisattvas reuire this wisdom $ecausethey have to lead people to happiness amid the realities of life)

The wisdom to understand $oth the universal and individualaspects of all phenomena is the wisdom of the Buddha# whopossesses the wisdom of $oth the universal and individualaspects of all phenomena and can employ them at will andwithout error) This is the wisdom of the 3iddle Way)T'ien%t'ai calls the perfect possession of these three inds ofwisdom 4three inds of wisdom in a single mind4 and says thatthis state can $e achieved through Buddhist practice) T'ien%

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t'ai's interpretation again underlines the point that theBuddha's wisdom is at one with his compassion to lead allpeople to happiness)Ieda: ,o matter how people may insist they have attainedenlightenment# if they do not $ehave compassionately# then

they are lying) Wisdom is invisi$le) 1 person's conduct#therefore# is the yardstic or $arometer for gauging his or herwisdom) The purpose of the Buddha's appearance in the world#after all# is accomplished through his $ehavior as a human$eing)Suda: When we loo at the appallingly uncompassionateconduct of people such as ,ien# /.80 it $ecomes only tooplain that they are entirely lacing in wisdom)Ieda: The wisdom to understand the universal as well as theindividual aspects of all phenomena%%that is to say# 4wisdommanifesting as compassion4%%is the wisdom of the Buddha who

has attained thorough mastery of his own life)In <iyoshi 3ii's Kinseiron ,oto 7Thoughts on Life9# a $oo thatI avidly read in my youth# there is the line# 4Enderstandingyourself eventually leads to understanding others)4 /!0 To thee?tent that we contemplate ourselves and elevate our state oflife# we can deepen our understanding of others)Someone with a high state of life is capa$le of recogni=ing andtreasuring people's individuality)1 person of wisdom tries to invigorate and $ring out the $estin others)Those who appear to have wisdom $ut who lac compassion

cannot invigorate others) +n the contrary# they develop a crueland cunning 4wisdom#4 and do others harm) Theirs is notgenuine wisdom)Living $eings are entities of the mutual possession of the TenWorlds and of Ichinen San=en# or three thousand realms in asingle moment of life)They are naturally diverse) 1 single moment of life containsthree thousand realms# that is# the entire universe)1 Buddha# who perceives this true entity of his own life#naturally manifests the spirit to treasure the lives of all $eingsas highly as his own# or as precious as those of his children)

The spirit to mae the entire world# the entire universe#peaceful and tranuil wells forth in his life) This is theBuddha's compassion and the Buddha's compassion isinsepara$le from his wisdom)In the 43edicinal Aer$s4 chapter# Shayamuni e?presses thisspirit as follows:

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Those who have not yet crossed over /tothe shore of enlightenment0 I will causeto cross over# those not yet freed /fromillusion0 I will free# those not yet at rest Iwill put at rest) 7LS"# 8H9

1nd in another passage:

I appear in the worldlie a great cloudthat showers moisture uponall the dry and withered living $eings#so that all are a$le to escape su2ering#gain the -oy of peace and security#

the -oys of this worldand the -oy of nirvana) 7LS"# .!9

I thin it could $e said that the essence of the one Buddhavehicle is the Buddha's great life%condition of wisdom at onewith compassion) In the 43edicinal Aer$s4 chapter# thisessence is represented as a great cloud and as rain that fallseually upon all)>egarding the rain that eually moistens all the various plantsand trees# the chapter says that the Buddha 4/causes0 the

Dharma rain to rain on all eually4 7LS"# .!59) ,ichirenDaishonin indicates that this passage can $e interpreted in twoways)When emphasis is placed on the Buddha# it refers to the 4eualcompassion of Shayamuni Buddha)4 But when the Dharmarain is emphasi=ed# it indicates the 4eual and great wisdom of 3yoho%renge%yo4 7(osho Nenshu# p) HH9) Toward a Centur of "Human !lowers" in !ull

Bloom

Saito: It is the Buddha's immense life%state of wisdom at onewith compassion that eually 4moistens4 the lives of all peoplein their in&nite diversity)Ieda: es) They are moistened# or nourished# $y thecompassion of the mentor# the Buddha) 1nd they themselves

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For (andhi# the tiny pencil was not a pencil at all) It was a$eautiful heart) Therefore# he could not simply throw it away)It seems to me that (andhi's 4secret#4 the reason why thisman# whom people revered as the 3ahatma 7the (reat Soul9#was at the same time a2ectionately nown $y the familiar

nicname 4Bapu4 7Father9# lay in this remara$le sincerity ofcharacter)I do not treat lightly even a single piece of paper that isim$ued with the mem$ers' sincerity)In response to a sincere o2ering of white rice that he received#,ichiren Daishonin writes# 4It is o$vious that rice is not merelyrice $ut life itself4 73W%.# 89)In a truly humane world# even inanimate things are not merelyo$-ects) They are life# a reection of our hearts) 1nd human$eings themselves are the most precious of all)Saito: It seems that (andhi's trust in the people new no

$ounds) With the conviction that what is possi$le for oneperson is possi$le for all# he espoused the ideal of nonviolenceand organi=ed a large%scale popular movement)Ieda: 1 movement or organi=ation will not long survive if it isheld together $y decrees or rules) 1nd it will fare still worse ifthe attempt is made to move people $y force)+nly if we respect each other's individuality# share oneanother's -oys and sorrows# and mutually inspire one anotherwith courage and hope# can we unite in solidarity) It is such aspirit of harmony and sense of inspiration that mae a truepopular movement possi$le)

6ndo: The term organi=ation con-ures up images of conformity)But in this day and age# not many people will $e attracted to a$ody or group that demands rigid conformity)Ieda: 6?actly) 1 popular movement has to $e guided on themost fundamental level $y humanism)Suda: 1 fresh# vi$rant humanism has $een at the heart of theSoa (aai's development) This is the honest feeling shared$y those of my generation who have grown up from childhoodpracticing with the organi=ation)Ieda: I suppose that this is a natural outcome) Toward thatend# I am struggling with all my might every hour and every

moment of each day to cause the organi=ation to pulse withthe Buddhist spirit of compassion) It is imperative that S(Ileaders never neglect this painstaing wor# never lose thissense of responsi$ility)Suda: The essence of the organi=ation e?ists nowhere apartfrom the human $eing# which is its nucleus)When we read the (osho# we see that the Daishonin givesguidance to a wide spectrum of disciples and followers $ased

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on a truly meticulous grasp of their uniue character andpersonality) Thans to the (osho# we now# for e?ample# ofShi-o <ingo's shortness of temper)Ieda: This shows -ust how concerned the Daishonin was a$outeach of his followers)

To Shi-o <ingo# he shows very detailed concern# soundingalmost lie a parent instructing a child) The Daishonin adviseshim# for instance# to avoid drining when away from home73W%# 8.9# and warns him not to uarrel with the women inhis household# even if they happen to $e at fault 7(oshoNenshu# p) ..G9)1nd when the elder of the Iegami $rothers# 3unenaa# wasdisowned $y his father for the second time# the Daishonin#while deeply concerned a$out the a$ility of the youngerIegami# 3unenaga# to maintain his faith# writes to the latterin a way that# at a glance# sounds lie a stern re-ection:

This time I am sure that you will give upyour faith) If you do# I have hot theslightest intention of reproaching you forit) Liewise# neither should you $lame#,ichiren# when you have fallen into hell)73W%# @5 /H.9 /0

Enless one really understood and grasped another's heart# one

could not hope to communicate one's true intent $y maingsuch a declaration) The Daishonin not only completely graspedthe conict raging in the heart of 3unenaga# who stood at agreat crossroads in his life# $ut he also dou$tless had a minuteunderstanding of his personality)6ndo: In particular# I am always profoundly impressed $y howdeeply the Daishonin could understand the sentiments ofparents who had lost children# even though he never marriedor had any children of his own) Some of his letters ofencouragement to $ereaved families come to mind)Ieda: The Daishonin is truly a great Buddha) Ae understands

in its totality the reality of each person's life and deeply sharestheir su2erings) Ae a$solutely never gives a$stract guidanceas though foisting set answers on people)1s a result# there are instances where it may appear that whathe is telling one person is the e?act opposite of what he issaying to someone else)Ae urges the wife of Toi Konin# who was su2ering from illness$ut was not inclined to consult a physician# to see medical

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treatment# e?plaining the importance of living a long life: 4Ifhe died young# even a man whose wisdom shone as $rilliantlyas the sun would $e less than a living dog4 73W%.# 59) But tothe spirited Shi-o <ingo# a <amaura samurai who was ready todie for his honor# the Daishonin emphasi=es that gaining honor

as a Buddhist and as a mem$er of society is more importantthan longevity)Suda: Ae says# 4It is $etter to live a single day with honor thanto live to one hundred and twenty and die in disgrace4 73W%#5H /G809)Ieda: In either case# it is guidance of compassion at one withwisdom arising from the Daishonin's spirit of compassion forhis disciples) Both statements are true) This is the spirit of the43edicinal Aer$s4 chapter)Behind his guidance to Shi-o <ingo# ,ichiren Daishonin# in hisheart# pro$a$ly wanted to tell his disciple to conduct himself

wisely each day# aware of his tendency to $e short%tempered)Aad Shi-o <ingo failed to do so# his very life could have $een indanger)When we read the (osho with careful attention to detail# wecan see how the humanism of the Lotus Sutra comes to life inthe Daishonin's conduct) It is not only his actions as the votaryof the Lotus Sutra who underwent great persecutions thatmatch the spirit outlined in the Lotus Sutra)The Daishonin lashed out with $urning indignation and strictlyadmonished the authorities and the religious &gures in leaguewith them# who were causing the people su2ering) This has

long $een used as grounds for la$eling the Daishonin'sBuddhism as 4intolerant4 or 4e?clusive)4 But this perspective isutterly one%sided)Both the Daishonin's merciful guidance to his followers and hisstrict remonstrations with the authorities are pervaded with aliving humanism)Saito: In your speeches over the past ten years or so#;resident Ieda# while you have cited a great many di2erent(osho# it seems to me that you have consistently focused onthe Daishonin's humanism)Ieda: I uote and discuss the (osho out of the desire to

convey to the entire world the supreme humanity# the vast andimmense state of life of the Daishonin# who declared# 4Thevarious su2erings of all humanind are the su2erings of theone person ,ichiren4 7(osho Nenshu# p) G"H9)In the para$le of the 43edicinal Aer$s4 chapter# it says that thegreat cloud of the Buddha's compassion 4covers4 the entirethousand%million%fold world# that is# the entire universe) Aowcan we cause the immense love and compassion of the original

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Buddha to rain down upon the entire world* This is the thoughtthat constantly occupies my mind this is my constantdetermination) For carrying out the 4wor of the Buddha4 isthe mission of the S(I) +ur struggle now $egins in earnest weare now at last entering the essential phase of the movement

for <osen >ufu)I thin that in order for the world today# which seems to havereached a great deadloc# to $e opened up and revitali=ed#people have to start thining in terms of a universalperspective# a recognition of the essential oneness of theirlives with the universe) ,eedless to say# when people see theirlives as at one with the universe# they will also perceive aoneness with nature and with the planet) Miews of society#nationality and race will also naturally $e revised in light ofsuch a perspective on human life)1s long as the window of the human heart remains $attened

closed# no great future lies in store) ;eople have to throw openthe window) When they do so# there will $e no more hindranceto peace)The lives of all people are at one with the universe) 1ll theworings of the universe contri$ute to the formation of theindividuality of each person) To put it another way# eachperson is a microcosm that reects the macrocosm in a uniuemanner fundamentally# the individual encompasses all)Therefore# each person is precious and irreplacea$le)The ultimate wisdom to understand this secret of life is theBuddha's wisdom to understand $oth the universal and

individual aspects of all phenomena# the Buddha's great andimpartial wisdom) The Buddha perceives that each person#each living entity# is eually precious)I am con&dent that this humanism of the Lotus Sutra is theuniversal humanism that will hold the ey for the ne?tmillennium)The great Indian poet >a$indranath Tagore writes:

The same stream of life that runs throughmy veins night and day runs through the

world and dances in rhythmic measures)It is the same life that shoots in -oythrough the dust of the earth innum$erless $lades of grass and $reasinto tumultuous waves of leaves andowers)It is the same life that is roced in theocean%cradle of $irth and of death# in e$$

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and in ow)I feel my lim$s are made glorious $y thetouch of this world of life) 1nd my pride isfrom the life%thro$ of ages dancing in my$lood this moment) /50

Let us continue -oyfully and e?u$erantly advancing with thefundamental rhythm of the universe pulsing in our lives)

!ootnotes

.) 6lise Boulding# The Future Images and ;rocesses 7Thousand+as# C1: Sage ;u$lications# Inc)# .88"9# p) .@@)) I$id)# p) .@)

5) I$id)@) 41 >enaissance of Aope and Aarmony4 7Kanuary # .889)") I$id)# p) ."@)) 1lso nown as 3ahaashyapa)G) Su$huti# <atyayana 7or 3ahaatyayana9 and3audgalyayana)H) This para$le concerns the replacement of the three vehiclesof Learning# >eali=ation and Bodhisattva with the one vehicleof Buddhahood)8) ;resentation and mastery: In the 4+ngi <uden4 7>ecord of+rally Transmitted Teachings9# the Daishonin states# 4The word';resentation' pertains to <ashyapa# to whom the teachingswere presented) The word 'mastery' /or completion0 pertainsto Shayamuni Buddha# who acnowledges <ashyapa'smastery of them) Thus 'presentation and mastery' signi&esthat <ashyapa and Shayamuni Buddha have attained identicallevels of understanding4 7(osho Nenshu# ;) G89).!) ;urna: +ne of Shayamuni's ten ma-or disciples who wasnown as the foremost in preaching the Law) ;urna $elongs tothe last of the three groups of voice%hearers who understoodthe Buddha's teaching $y hearing 4The ;ara$le of the ;hantomCity4 chapter a$out their past relationship with Shayamuni insan=en%-intengo)..) Kin ong: ;en name of Louis Cha 7.8@%9.) 1 monument to a nuclear%free world that will $e erected atthe Soa (aai's Chugou 3emorial ;ar in Airoshima# whichwill open in +cto$er .88).5) Fyodor Dostoyevsy 7.H.%H.9# The Brothers <arama=ov#73oscow: >aduga ;u$lishers# .88!9# p) G)

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.@) Dostoyevsy# The Idiot# trans) Constance (arnett 7London:William Aeineman# .8.59# p) @"G).") Indra# chief of the Medic gods of India# was originally thegod of thunder and one of the central deities in ancient Indianmythology)

.) Nuiryu ,aamura# (endaigo au Aoeyo Ko 7The LotusSutra in 3odern Translation# ;art .9 7Toyo: Shun-usha# .88"9#p) .5.).G) Si? paths: The si? lower worlds of Aell# Aunger# 1nimality#1nger# Aumanity and Aeaven).H) The Sutta%nipata# trans) A) Saddhatissa 7London: Cur=on;ress# .8H"9# pp) ."%.).8) ,ien: Current high priest of ,ichiren Shoshu)!) <iyoshi 3ii# Kinseiron ,oto 7Toyo: Shinchosha# .8"@9# p).@G).) Tatsuo 3orimoto# (an-i to Tagoru 7(andhi and Tagore9

7Toyo: Daisan Bunmeisha# .88"9# p) G)) 6ditor's note: Puotes from Molume of the 3a-or Writingsare from the revised edition the page num$er for the earlieredition is given in $racets)5) >a$indranath Tagore# (itan-ali: Song +2erings 7Delhi:3acmillan India Limited# .8H"9# pp) @%@G)

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the wisdom of the lotus sutra-chapter five

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