Stories of the Lotus Sutra - Chapter 4: Sun and Moon Light Buddha

[Maro]

Hello dear friends!
I hope that today's discussion is going to be recorded because I will not able to attend the zoom meeting.

Gassho
Maro
satlah

[Bion]

Hello missionaries! The recording of our meeting today is now available on the Study Page. I dare say this was our best discussion yet! I loved listening to your perspectives and reflections. I'll see some of you in the morning for zazenkai and some for Fusatsu. Have a great Saturday evening!

WATCH THE RECORDING OF THE MEETING HERE

Gassho
sat lah

[Maro]

Thank you all for the discussion which I found very contributing to my already seriously challenged way of understanding of various points raised in the Lotus Sutra.

Bion asked "what is the Lotus Sutra" and I found myself answering without any hesitation: all about Buddha Nature!

Gassho
Maro
satlah

[Maro]

one more thing that I would like to add as a comment for the discussion
as I was listening, what came to mind is something I read quite recently but I don't remember where.
It is not the exact quote but quite near: buddhism is like a mountain and the higher you climb the higher it gets
I deeply bow with awe, appreciation and humility to this mountain

Gassho
Maro
satlah

[Seikan]

Thank you all for the engaging discussion yesterday. As discussed, I found this chapter to elicit a feeling of "Finally! We're getting into the stories!" from me.

I think we covered this chapter nicely during yesterday's discussion. One part that stuck with me was the section on Maitreya's previous life as "Fame Seeker" and how he was able to still achieve Buddhahood even though his motives were less than pure. That, combined with our discussion of the "missionary" aspects of the sutra (in particular, how the Buddha's robes are a form of "missionary" work) made me revisit the Kesa Kudoku fascicle in Dogen's Shobogenzo.

Dogen offers a similar perspective where he states that (my paraphrasing here) even if one has committed various offenses in the past and/or has lived a less-than-pure life, the simple act of encountering (and even better, wearing) the Kesa will plant the seeds of awakening. That is, even if one’s past actions were without virtue, the act of donning the Buddha's robe is a turning of the whole mind/body toward Buddha. That turning is itself a form of awakening.

Gassho,
Seikan
stlah

[Bion]

Thank you all for the engaging discussion yesterday. As discussed, I found this chapter to elicit a feeling of "Finally! We're getting into the stories!" from me.

I think we covered this chapter nicely during yesterday's discussion. One part that stuck with me was the section on Maitreya's previous life as "Fame Seeker" and how he was able to still achieve Buddhahood even though his motives were less than pure. That, combined with our discussion of the "missionary" aspects of the sutra (in particular, how the Buddha's robes are a form of "missionary" work) made me revisit the Kesa Kudoku fascicle in Dogen's Shobogenzo.

Dogen offers a similar perspective where he states that (my paraphrasing here) even if one has committed various offenses in the past and/or has lived a less-than-pure life, the simple act of encountering (and even better, wearing) the Kesa will plant the seeds of awakening. That is, even if one’s past actions were without virtue, the act of donning the Buddha's robe is a turning of the whole mind/body toward Buddha. That turning is itself a form of awakening.

Gassho,
Seikan
stlah

Good catch!

Gassho
sat lah

[Tenryu]

Thank you for bringing in Kesa Kudoku, Seikan . That connection makes a lot of sense to me.

Reading your reflection, I kept thinking that this might also be how Dōgen speaks about zazen. Even if one’s past is uneven, even if motives are mixed, simply sitting down is already the turning. Not a preparation for awakening, but its expression. In that sense, sitting itself may not be so different from putting on the robe. Nothing dramatic. Just placing the body here. The turning is already complete in that moment.

And regarding our conversation on “missionary” work — I had a long talk yesterday with a close friend who walks a very different path but is always curious about Buddhism. When the word “missionary” came up, her first reaction was the same as many of ours: “Brrrr.”

After I explained the context from our book club, she looked at me quite calmly and said, “But that’s what you’re doing.”
I had not thought of it that way.

She meant the way I answer questions, sometimes enthusiastically, sometimes patiently, and how that seems to spark curiosity in others. She even pointed to a few mutual friends and noted that some of them have started using mettā in their daily lives after our conversations.

I’m not sure that counts as missionary work. I don’t feel like I’m trying to convince anyone. If anything, I tend to think of it in terms of the precept about not being stingy with the Dharma. When questions come, it feels natural to respond as honestly as I can.

But perhaps simply living something openly, and responding when asked, is already a kind of sharing.
I’m still sitting with that.

Gasshō,
Tenryū
st lah

[Choujou]

Hello everyone,
I'm a little behind and apologize that I probably don’t have much that’s new to add, just some thoughts I had. I haven’t had a chance to read all the responses yet so I apologize if I’m repeating anything already said.
While again repetitive of the introduction and last chapter, Reeves is just diving in to the beginning, and we’re along for the ride. One thing that he mentions through the chapter is “countless Buddhas” or “twenty thousand Buddhas”… essentially alluding to the fact that all beings are Buddha, (I have to admit, the “seeing countless Buddhas” phrase was, for some reason, baffling to me until this chapter. Then it seemed clear… “OHHHH, It means that all beings are Buddha!” Duh, Chou…. Duh. I have my moments. ) and yet there are distinctions. While yes, there is only “one” Shakyamuni, in body that is, for me the term “Buddha” is a description beyond just “one” being. Some beings are awakened, some partially so, while others are not… but all Buddha. I think here, while a mind bender, it is the teaching of the fact that while all is Buddha, each expression of Buddha is also distinctly different each “time around”, and yet, similar in patterns and outcomes… interbeing and the interdependent nature of reality are prevalent through this chapter, even when wonderful light bodhisattva tells us that he has seen other Buddhas shine a beam of light from between their eyes, Reeves points out that he doesn’t mean it may have been done exactly the same way every time. He tells us that all Buddhas had a similar story to their lives, but not an exact copy of the same. Reality will draw upon itself, repeat patterns, recycle stories and paths, but never quite the same as it did before. This to me makes sense, as otherwise, what a stale existence it would be, and yet the truth is the truth! Imagine having to watch the same movie over and over, every time you went to the movies or turned on a TV. It would get old real quick I’m sure… such is the same with reality. The movie is similar… but the actors and scenery changes, the situations are similar, but different… different “times”… and yet, all one beyond “one”. All beings, time, space, dimension… whatever… All Buddha. When this understanding arises, so does wisdom and compassion. One understands the importance then of teaching and doing good for others, as Reeves points out, anyone can be a Dharma teacher. And everyone can do good for others…
To me, Fame seeker in this chapter is a lesson in not bothering with how one is viewed if one is doing Buddha’s work, even if you are not aware! For me, Fame seeker is an example of right effort and skillful means… an example that even someone who may not have the right mindset or be completely clear about the Dharma, (or even know it at all!) they still can do good works and awaken. The Buddha’s path is universal and open to all. Fame seeker forgot what he learned in the sutras but retained an important bodhisattva precept… to do good for others. Perhaps this is the most important precept? (I guess this would be my question, although I would think that all the precepts are equally important…) he is described as “lazy”, and yet he does good works and is able to awaken and “see innumerable Buddhas”. So even if we forget the sutras, put up a post late (I’m looking at YOU Choujou!), sleep in and miss Zazen… we continue on and do good for others. We can’t always be perfect, we won’t always remember every line of a sutra word for word, we age, memory fails, our hearing goes… but we continue to do the good works of a Buddha, understanding that through our compassion for all beings in this interdependent reality need to awaken for us to fully awaken. It’s all one thing…as reeves points out:
“…doing good is what bodhisattvas do. This means that doing good can never be a matter of complete selflessness. The Dharma Flower Sutra, and Buddhism in general, do not teach that complete selflessness is either possible or desirable. Rather, the bodhisattva is one who deeply understands that he or she cannot be saved unless others are—one who realizes, in other words, that the good he or she does for others is also good for oneself.”
I guess we all have a little bit of fame seeker within us…


Gassho,
Choujou

sat/lah today