Chapter 3
A Parable
SUMMARY
Chapter 2 discussed every person's innate Buddha nature. Everyone who practices the Bodhisattva way will be able to attain Buddhahood. When the congregation heard this message of Sakyamuni Buddha, they were delighted to hear the teaching of the One Vehicle, which they had never heard before. The vehicle holders of shomon (hearers) and engaku (self-taught) were so joyful that they began to dance because they had been previously taught that people of these two vehicles would not be able to attain Buddhahood.
In Chapter 3, however, Sariputra is assured of his future Buddhahood with the name of Flower-Light Buddha, if he continues to practice the One Buddha Vehicle.
The theoretical teaching of the One Buddha Vehicle expounded in Chapter 2 is illustrated by the parable of the "Three Toy Carts and the Burning House" in Chapter 3.
Explanations
"Assurance of their future Buddhahood"
(P.51, L.9):
It is a certificate to become a Buddha. It is not a diploma but more like a certificate for entering a college. If you accomplish such and such conditions, then you will become a Buddha. What are these conditions? They are the ways of Bodhisattva, seeking truth and leading other to the truth.
"I am your son. I was born from you mouth."
(P.51, the bottom line):
All Buddhists are followers of Buddha's teachings. In the other words, we are reborn through the Buddha's teachings. Sakyamuni Buddha is our father. We are his children; therefore, we inherit the Buddha's teachings and the Buddha's merits, and we transfer them to others. This is our task.
"Under two billion Buddhas in the past, I always taught you in order to attain unsurpassed enlightenment." (P.55, L.17)
The concept of the Eternal Buddha, which is revealed in Chapter 16, is already shown in this chapter of the Lotus Sutra. More details will be discussed in Chapter 16.
The Three Lives of Sariputra
His Past life: "Under two billion Buddhas in the past, I always taught you in order to attain unsurpassed enlightenment. You studied under me." (P.55, LL.17-20)
His Present Life: "Therefore, You have your present life under me.... You have forgotten all this.... In order to cause you to remember the way you practiced under your original vow, I now expound to the Sravakas this sutra." (P.55, LL.20-26)
His Future Life: "After countless, inconceivable number of kalpas from now, you will be able to make offerings to many thousands of billions of Buddhas, to keep their right teachings, to practice the way which Bodhisattvas should praise, and to become a Buddha called Flower-Light." (P.55, L.29 - P.56, L.3)
Gotama Siddhartha was born in India and became a Buddha of the Sakya Clan. He preached truth and expedients for over 40 years. However in reality, he had been a Buddha for countless kalpas. Sariputra was one of the disciples of the Buddha in past, and vowed to attain Buddhahood at that time. He was born again during the same era of Buddha Sakyamuni but had forgotten about his own past life. With his continuous practices of the way of Bodhisattva, he will be able to become a Buddha called Flower-Light.
This story is not applicable only to Sariputra, but also for ourselves. We may have heard the Buddha's preaching or Nichiren Shonin's Odaimoku during our past lives.
"The original vow" (P.55, L.25):
The vows by Bodhisattvas in previous lives. In Mahayana Buddhism, all Buddhists consider themselves to be Bodhisattvas who try to attain enlightenment while also helping others to do the same. Besides the original vows, the Bodhisattvas have specific vows depending on each individual's environment and circumstances like Amida's Forty-eight Vows.
Likewise, you may have observed the original vow during your past life. You may also have your own specific vows in this life.
THE FOUR GREAT VOWS:
1. Sentient being are innumerable, I vow to save them all.
2. Our evil desires are inexhaustible, I vow to quench them all.
3. The Buddha's teachings are immeasurable, I vow to study them all.
4. The Way of the Buddha is unexcelled, I vow to attain the Path Sublime.
All Buddhist sects observe these Four Great Vows although the actual wording may vary slightly. Although these vows sound very difficult, we must try to observe these vows little by a little.
"The Lotus Flower of the Wonderful Dharma" (P.55, L.27):
Lotus flowers symbolize the teachings of the Buddha. These flowers are beautiful and not influenced by soiled water. They also have flowers and seeds at the same time which signify the law of cause, condition and effect.
Dharma means laws or truth, especially the Universal Laws through which the Buddha attained Enlightenment. The Dharma also includes family rules, traffic laws, nation's constitutions, in addition to the Seal of the Three Laws which Buddhism is distinguished from other religions. We must follow these laws.
"Namu Myoho Renge Kyo," means "I devote myself to the Sutra of the Lotus Flower of the Wonderful Dharma." Thus, those who chant the Sacred Title must respect the rules and laws where he or she lives, besides the Buddha's teachings.
"You will be able to make offerings to many thousands of billions of Buddhas" (P.55, L.30):
How could it be possible for us to make offerings to many thousands of billions of Buddhas today? How many Buddha's names can you say? Let me see: Sakyamuni, Amida, Mahavairocana, Many Treasures, the Buddha of Healing, and so on. These are only five among billions of Buddhas.
When one realizes the law of the Engi or dependent origination, he or she is called a Buddha. Nichiren Shonin says that those who chant the Odaimoku are Buddhas. You make many offerings to all Nichiren priests and lay people not only to the statues of the Buddha and St. Nichiren at the altar. In this way, you are making offerings to many thousands of Buddhas.
"Offerings" (P.55, L.30)
There are three kinds of offerings:
1. Material offerings such as money, flower, incense, cloth, etc.,
2. Offerings of Action: such as explaining about Buddhism or Nichiren's words,
3. Spiritual offerings such as placing one's hands together towards the Gohonzon, the Buddha, priests, etc.
(Please read Chapter 2 or PP. 40 - 42 of the Lotus Sutra for more detailed information regarding the offerings.)
"Those Bodhisattvas have not just begun to aspire for enlightenment. Long ago they have already planted the roots of virtue..." (P. 56, L.25-L.29)
We have not heard the Lotus Sutra for first time in this life. We already had some relationship with the sutra during our previous lives. For this same reason, whether we are happy or unhappy today, it is due to the causes that we have created in the past. Do not try to blame others. Even if you are unhappy today, try to change your life style with the power of the Odaimoku and the Lotus Sutra. You may or may not change your character, but you can definitely change your life style. Consequently, your future will become bright.
"The Teaching of the Four Truths" (P.59, L.16)
The Four Noble Truths.. is a basic concept in Buddhism which explains the cause of suffering and the way to liberate ourselves from suffering. This was one of the first doctrines taught by Sakyamuni Buddha after his Enlightenment:
1. Ku-tai or "All existence is suffering": Our life is full of sufferings such as birth, disease, old age, death, separation from loved ones, living with hated ones, not-receiving what we wish to have, etc.
2. Jit-tai or "The cause of suffering is illusion and desire": We see many obituaries in the newspaper everyday, but we do not suffer when we see these announcements. We do feel sad, however, only when we find that it is someone we know has died, because we have attachments to that person.
3. Met-tai or "Nirvana is the realm free from suffering": When we eradicate suffering, Nirvana is there.
4. Do-tai or "The way to destroy suffering": We practice the Eight-Fold Paths of Right Views, Right Thought, Right Speech, Right Action, Right Livelihood, Right Endeavor, Right Mindfulness and Right Meditation.
The four noble truths are particularly stressed in Hinayana. A person who pursues these truths is called a shomon or a hearer.
THE PARABLE OF THE THREE CARTS AND THE BURNING HOUSE
(P.61, L.2 - P.63, L.21)
A long time ago, a rich man lived in a village. His wealth was immeasurable. He possessed many paddy fields, houses and servants. His manor was large, but it had only one gate. In that house lived several hundred people. The building was in decay, the fences and walls were falling apart, the bases of the pillars were rotten, and the beams and ridgepoles were tilted and slanted.
All of a sudden, a fire broke out and spread all throughout the manor. In this house lived many children of the rich man. He was very frightened at the great fires and thought, "I am able to get out of the burning house safely, but my children are still inside. They are engrossed in playing. They do not know that the fire is coming towards them. They are not frightened or afraid. They do not realize what fire is."
"This house has only one gate. Worse still, the gate is narrow and small. My children are too young to know this. They are attached to the place where they are playing. They may get burned. I had better tell them of the danger. They must come out quickly, so as not to be burned to death."
"Come out quickly!" He warned them with good words of compassion, but they were too engrossed in playing to hear the words of their father. They did not wish to come out. They ran about happily. They only glanced at their father occasionally. If they and I do not get out at once, we shall be burned. I must save them from this danger with an expedient.
He said to them, "The toys you wish to have are outside the gate. There are sheep-carts, deer-carts and bull-carts. You can play with them. Come out of this burning house at once!"
The children rushed quickly out of the burning house, pushing one another, and as each child strives to be first. The rich man, who saw them had come out safely, was relieved and danced with joy. They said to their father, "Father! Give us the toys! Give us the sheep, deer and bull carts you promised us!"
Then the rich man gave each of them a LARGE WHITE OX-CART of the same size. The cart was tall, wide and deep, adorned with many treasures, and had bells hanging on the four sides. This great man gave one of these carts to each of his children because his wealth was so immeasurable that his various store houses were full of treasures.
The children rode in the large carts, overjoyed as they had never before, experienced riding in carts such as these, and had never expected to receive such a luxurious gift.
EXPLANATIONS:
1. The burning house: Signifies that this world is filled with sufferings.
2. The children: Denote the ignorant people who do not realize death comes to everyone.
3. The fire: Signifies that death comes equally to the rich, poor, wise and fool.
4. The one narrow gate: Signifies the salvation is not an easy task.
5. The children rushed out: You must do it by yourself. Religion is a realm of personal experience.
6. The sheep cart: Denotes the shomon vehicle
The deer cart: Denotes the engaku vehicle
The bull cart: Denotes Bodhisattva vehicle
7. The large bull cart: Denotes the One-Buddha vehicle, the Lotus Sutra
8. The rich man: Denotes Buddha Sâkyamuni
This parable explains that Buddhism is a teaching for us that allows us to eliminate unhappiness and enjoy happiness. True happiness is joyful to help other and to give happiness to others. This is the practice of the One-Buddha Vehicle.
"The triple world is not peaceful. It is like the burning house. It is full of suffering. It is dreadful.': (P.75, L.17)
The triple world is the world of unenlightened men.
It is divided into three:
I. The world of desire, whose inhabitants have appetite and sexual desire.
II. The world of form, whose inhabitants have neither appetite nor sexual desire such as rocks and plants.
III. The formless world, whose inhabitants have no physical forms such as air, gas.
We are living in this triple world of the burning house that is filled with suffering. Buddhism starts with the concept that "All existence is suffering." People may think that Buddhism is too pessimistic, but it is not so. Biological suffering is a part of the process of life. Buddhism teaches us how to react to suffering.
"There are always the suffering of birth, old age, disease and death. They are like flames raging endlessly." (P.75, L.21-L.24)
There are eight kinds of suffering which including the above four. The other four are:
the suffering derived from being separated from loved ones,
the sufferings derived from being together with people we dislike,
the suffering derived from not being able to obtain what one wants, and
the suffering derived from being attached to the five elemental aggregates of which one's body, mind and environment are composed.
Shinjo Suguro, the author of the Introduction to the Lotus Sutra, says, "'All existence is suffering' is not a pessimistic view of life. Rather, it can be the reverse image of a positive view -- strive to live a better life... the establishment of a world without conflict where each individual considers the happiness and interests of others to be the same as his own. This is the Buddha's Pure Land."
The Three Virtues of the Buddha
According to St. Nichiren, the Eternal Buddha Sâkyamuni possesses the three virtues of master, teacher, and parent. In the gatha of "A Parable," they are clearly identified.
"This triple world is my property' (P.75, Last two lines)
The Buddha is the master whom we should obey.
"All living beings therein are my children.' (P.76, L.1)
The Buddha is our parent whose concern for us is boundless.
"Only I can save all living beings." (P.76, L.5)
The Buddha is our teacher whose words we should study.
Nichiren Shonin explains the abstract Eternal Buddha closer to us; the Buddha as our master, parent, and teacher. It is necessary for leaders to have these three virtues. Parents must also possesses and maintain these virtues for their children so as priests must, too.
~ Namu Myohorengekyo ~
